[
{"source_document": "", "creation_year": 1507, "culture": " English\n", "content": "Produced by Louise Hope, Robert Cicconetti and the Online\nfile was produced from images generously made available\nby The Internet Archive/Canadian Libraries)\n  [Transcriber\u2019s Note:\n  Typographical errors are listed at the end of the text. Side/footnote\n  labels in lower-case ([a] [b]...) are original; labels supplied by\n  the transcriber are capitalized ([A] [B]...).]\n       Its Record in Early Printed Books\n             Published in Facsimile\n              (FRANCESCO COLONNA)\n                HYPNEROTOMACHIA\n          Theatrum Orbis Terrarum Ltd.\n            Amsterdam 1969 New York\n   The publishers acknowledge their gratitude\nto the Curators of the Bodleian Library, Oxford,\n       for their permission to reproduce\n              the Library\u2019s copy.\n        Collation: A-Z (4\u00ba), Aa-Cc (4\u00ba)\n         Theatrum Orbis Terrarum Ltd.,\n        O. Z. Voorburgwal 85, Amsterdam\n \u00b7 a division of Plenum Publishing Corporation \u00b7\n     227 West 17th Street, New York. 10011\n           Printed in The Netherlands\n              Strife of Loue in a\n                [Illustration]\n      Printed for Simon Waterson, and are\n  to be sold at his shop, in S. Paules Church-\n            _yard, at Cheape-gate_.\n               TO THE THRISE HO-\n             NOVRABLE AND EVER LY-\n         VING VERTVES OF SYR _PHILLIP_\n          _SYDNEY_ KNIGHT; AND TO THE\n        RIGHT HONORABLE AND OTHERS WHAT-\n         SOEVER, WHO LIVING LOVED HIM,\n           _AND BEING DEAD GIVE HIM_\n  To the Right Honourable Robert\n  Deuorax, Earle of Essex and Ewe, Viscount\n  Hereford, and Bourghchier, Lorde Ferrers of Chartley,\n  Bourghchier and Louaine, Maister of the Queenes Maiesties\n  _Horse, and Knight of the most noble order of the Garter:_\n  Is wished, the perfection of all happinesse, and tryumphant\n  felicitie in this life, and in the worlde\n  to come.\nWhen I had determined (Right honorable) to dedicate this Booke, to the\neuerlyuing vertues of that matchlesse Knight Syr _Phillip Sydney_; me\nthought that I could not finde out a more Noble personage then your\nselfe, and more fit, to patronize, shield, and defende my dutie to the\ndeade, then your Honour, whose greatnes is such, and vertues of that\npower, as who so commendeth them, deserueth not to be accounted a\nflatterer, but he that doth not the same, may be thought an euill\nwiller. Hovv your Honor vvill accept hereof, I make no doubt, because\nthat curtesie attendeth vpon true nobilitie; but my humble request is,\nthat your Honor may not thinke of me (by the tytle of the Booke, and\nsome part of the discourse) as if I vvere amorous, and did speake\naccording to my ovvne passions, for I beeing restrained of my liberty,\nand helde in the graue of obliuion, where I still as yet remaine,\noppressed with Melancholie, and wearied vvith deeper studies, I vvas\nglad to beguile the time with these conceits, anothomising in them,\nthe vanitie of this life, and vncertaintie of the delights therof,\nin the Dreame of _Poliphilus_; Which if it shall please your Honor at\nconuenient leysure to looke ouer, pardoning what you finde amisse,\nand weighing my good will, I shall thinke my selfe most happy.\nAnd thus I humbly take my leaue, vntill that I may present your Honour,\nwith a matter more fitting the same.\n    _Your Honors deuoted,_\n             Anonymi elegia ad Lec-\nCandide _Poliphilum_ narrantem somnia Lector\n    auscultes, summo somnia missa polo,\nNon operam perdes, non h\u00e6c audisse pigebit,\n    tam varijs mirum rebus abundat opus.\nSi grauis & tetricus contemnis erotica, rerum\n    nosce precor seriem tam bene dispositam.\nAbnuis? ac saltem stylus & noua lingua novusq;\n    sermo grauis, sophia, se rogat aspicias.\nId quoq; sirenuis, geometrica cerne vetusta\n    plurima milliacis disce referta notis.\nHic sunt Pyramides, therm\u00e6, ingentesq; Colossi,\n    ac Obeliscorum forma vetusta patet.\nHic diuersa basis fulget, vari\u00e6que column\u00e6\n    illarumq; arcus, Zophora, epistilia,\nEt capita atq; trabes, et cum quadrante coron\u00e6\n    symmetria, & quicquid tecta superba facit.\nHic regum cernes exculta palatia, cultus\n    Nympharum, fontes, egregiasque epulas.\nHinc bicolor chorea est latronum, expressaque tota\n    in Laberintheis vita hominum tenebris.\nHinc lege de triplici qu\u00e6 maiestate tonantis\n    dicat, & in portis egerit ipse tribus._\nPolia _qua fuerit forma, quam culta, tryumphos\n    inde Iouis specta quatuor \u00e6thereos.\nH\u00e6c pr\u00e6ter varios affectus narrat amoris,\n    atque opera & quantum s\u00e6uiat ille Deus._\nFaultes escaped in the printing.\n  [Transcriber\u2019s Note:\n  The corrections listed here have been made in the text. In many cases\n  the printed form is different from that shown under \u201cfaults\u201d; these\n  original forms are given in [brackets].]\n  | Fol. | page. | line. | faultes.           | correction.         |\n               Poliphili hypnerotomachia,\n        Wherein he sheweth, that all humaine and\nworldlie things are but a dreame, and but as vanitie it\n   _selfe. In the setting foorth whereof many things_\n          are figured worthie of remembrance.\n_The Author beginneth his _Hypnerotomachia_, to set downe the hower\n  and time when in his sleepe it seemed to him that hee was in a quiet\n  solitarie desart, and vninhabited plaine, and from thence afterward\n  how he entered vnaduisedly before he was aware, with great feare,\n  into a darke obscure and vnfrequented wood._\nThe discription of the morning.\nWhat houre as _Ph\u0153bus_[a] issuing foorth, did bewtifie with brightnesse\nthe forhead of _Leucothea_[b], and appearing out of the Occean waues,\nnot fully shewing his turning wheeles, that had beene hung vp, but\nspeedily with his swift horses _Pyrous_ & _Eous_[c], hastning his\ncourse, and giuing a tincture to the Spiders webbes, among the greene\nleaues and tender prickles of the Vermilion Roses, in the pursuite\nwhereof he shewed himselfe most swift & glistering, now vpon the neuer\nresting and still moouing waues, he crysped vp his irradient heyres.\n    [Sidenote a: Ph\u00e6bus the Sunne.]\n    [Sidenote b: Leucothea the morning.]\n    [Sidenote c: Pyr & Eo, the horses of the Sunne.]\nVppon whose vprising, euen at that instant, the vnhorned Moone\ndismounted hir selfe, losing from hir Chariot hir two horses, the one\nwhite and the other browne, and drewe to the Horrison[d] different from\nthe Hemisphere[e] from whence she came.\n    [Sidenote d: Horison a circle deuiding the halfe speare of the\n    firmament from the other halfe which we doe not see.]\n    [Sidenote e: Hemispere is halfe the compasse of the visible heauen.]\nAnd when as the mountaines and hilles were beautifull, and the northeast\nwinds had left of to make barraine with the sharpnesse of their blasts,\nthe tender sprigs to disquiet the moouing reedes, the fenny Bulrush, and\nweake Cyprus, to torment the foulding Vines, to trouble the bending\nWillowe, and to breake downe the brittle Firre bowghes, vnder the hornes\nof the lasciuious Bull, as they do in winter.\nAt that very houre, as the diuers coulered flowers and greene meades, at\nthe comming of the sunne of _Hypperion_[f] feare not his burning heate,\nbeing bedued and sprinkled with the Christalline teares of the sweete\nmorning, when as the _Halcyons_[g] vpon the leuell waues of the stil,\ncalme, and quiet flowing seas, do build their nests in sight of the\nsandie shore, whereas the sorrowfull _Ero_, with scalding sighes did\nbehold the dolorous and vngrate departure of hir swimming _Leander_[h].\n    [Sidenote f: Hyperion the Sunne.]\n    [Sidenote g: Halcyons are certaine byrds which building near the\n    shore vpon the waues there will be no storme vntill the young be\n    hatched.]\n    [Sidenote h: Leander a young man of Abydos, who in swimming ouer\n    Hellespont (a narow sea) by Byzantium, which parteth Europ from\n    Asia) to Sestus, was in the sight of his louer Ero of Sestus\n    drowned, which she seeing, threw hir self down into the sea, and\n    died with him.]\nI lying vpon my bed, an oportune and meet freend to a wearie body, no\ncreature accompaning me in my chamber, besides the attender vppon my\nbody, and vsuall night lights, who after that she had vsed diuers\nspeeches, to the end shee might comfort me, hauing vnderstood before of\nme, the originall cause of my hollow and deepe sighes, she indeuored hir\nbest to moderate, if at least she might, that, my perturbed and\npittifull estate. But when she sawe that I was desirous of sleepe, she\ntooke leaue to depart.\nThen I being left alone to the high cogitations of loue, hauing passed\nouer a long and tedious night without sleepe, through my barren fortune,\nand aduerse constellation, altogether vncomforted and sorrowfull, by\nmeans of my vntimely and not prosperous loue, weeping, I recounted from\npoint to point, what a thing vnequall loue is: and how fitly one may\nloue that dooth not loue: and what defence there may bee made against\nthe vnaccustomed, yet dayly assaults of loue: for a naked soule\naltogether vnarmed, the seditious strife, especially being intestine:\na fresh still setting vpon with vnstable and new thoughts.\nIn this sort brought to so miserable an estate, and for a long while\nplunged in a deepe poole of bitter sorrowes, at length my wandring\nsences being wearie to feede still vpon vnsauorie and fayned pleasure,\nbut directly and without deceit, vppon the rare diuine obiect: whose\nreuerende _Idea_ is deeply imprinted within me, and liueth ingrauen in\nthe secret of my heart, from which proceedeth this so great and\nvncessant a strife, continually renuing my cruell torments without\nintermission. I began the conditions of those miserable louers, who for\ntheir mistresses pleasures desire their owne deaths, and in their best\ndelights do think themselues most vnhappie, feeding their framed\npassions not otherwise then with fithfull imaginations. And then as a\nweary bodye after a sore labour, so I, somewhat in outward shew\nqualified, in the payne of my sorrowfull thoughts, and hauing\nincloystered and shut vp the course of my distilling teares: whose drops\nhad watered my pale cheekes, thorow amorous griefe, desired some\nneedfull rest.\nAt length my moyst eyes being closed within their bloudshotten and\nreddish liddes, presently betwixt a bitter life and a sweet death, I was\nin them inuaded and ouercome, with a heauie sleepe, who with my minde\nand watchfull spirits, were no pertakers of so high an operation.\nMe thought that I was in a large, plaine, and champion place, all greene\nand diuersly spotted with many sorted flowerrs, wherby it seemed\npassingly adorned. In which by reason of the milde and gentle ayre,\nthere was a still quyet whisht: Inso much that my attentiue eares did\nheare no noyse, neither did any framed speech peirce into them, but with\nthe gratious beames of the sunne, the sliding time passed.\nIn which place with a fearefull admiration, looking about me, I sayd\nthus to my selfe. Heere appeareth no humaine creature to my sight, nor\nsylu\u00e3 beast, flying bird, co\u0169trey house, field tent, or shepheards cote:\nneyther vpon the gras could I perceiue feeding eyther flock of sheep,\nor heard of cattell, or rustike herdman with Oten pipe making pastorall\nmelodie, but onely taking the benefit of the place, and quietnesse of\nthe plaine, which assured mee to be without feare, I directed my course\nstill forward, regarding on eyther side the tender leaues and thick\ngrasse, which rested vnstirred, without the beholding of any motion.\nAt length my ignorant sleepes, brought me into a thick wood, whereinto\nbeing a pritty way entred, I could not tell how to get out of it.\nWherevpon, a soddaine feare inuaded my hart, and diffused it selfe into\neuery ioynt, so that my couler began to waxe pale, and the rather by\nreason that I was alone, and vnarmed, and could not finde any track or\npath, eyther to direct me forward, or lead me back againe. But a darke\nwood of thicke bushes, sharpe thornes, tall ashes haled of the Viper,\ntowgh Elmes beloued of the fruitfull vines, harde Ebony, strong Okes,\nsoft Beeche, and browne Hasils, who intertaining one anothers branches,\nwith a naturall goodwill opposed themselues, to resist the entrance of\nthe gratious sunne shine, with the greene couerture of their innumerable\nleaues. And in this sort I found my selfe in a fresh shadowe, a coole\nayre, and a solytarie thicket.\nVVherevpon my reason perswaded me to beleeue, that this vast wood, was\nonely a receptacle for sauage and hurtfull beasts, as the tusked\nBore, the furious and bloudthirstie Beare, the hissing serpent, and\ninuading VVoolfe, against which I was vnprouided to make resistance, but\nrayther as a praye sent amongst them, miserablie to haue my flesh and\nbones rent and gnawne in peeces.\nAnd thus forecasting the woorst that might follow, I was resolued not to\nabide there, but to seeke to get out, that I might the better eschew\nsuch suspected occurrents, and taking my selfe to my feete, I wandred\nnow this way, now that way, sometime to the right hand, sometime to the\nleft: nowe forwarde, then backe againe, not knowing how to goe among the\nthicke bowghes and tearing thornes, bearing vpon my face: rending my\nclothes, and houlding me sometimes hanging in them, whereby my hast in\ngetting foorth was much hyndered. In this vnaccustomed labour: and\nwithout any helpe but onely the keeping of the sunne still vpon one\nside, to direct mee streight forwarde: I grewe extreamely hoate and\nfaynte, not knowing what to doe, but onely in a wearye body, to conteine\na minde distraught through troublesome thoughts, breathing out hollow\nand deepe sighes, desiring helpe of the pittifull _Cretensian Ariadne_,\nwho for the destroying of hir monstrous brother the _Mynotaur_[A] gaue\nvnto the deceitfull _Theseus_ a clew of thred, to conduct him foorth of\nthe intricate laborinth, that I also by some such meanes might be\ndeliuered out of this obscure wood.\n    [Sidenote A: Minotaurus a monster in Creete, born of Pasiphae which\n    being inclosed in the laborinth fed on mans flesh, whome Theseus\n    slew and got out of the laborinth by a clew of thred giuen by\n    Ariadne king Minoes daughter, after wife to Theseus, who did forsake\n    hir, and left hir in a disinhabited Ile, notwithstanding that she\n    had saued his life.]\n  [Decoration]\n_Poliphilus being thus distempered in this daungerous and obscure wood,\n  at length getteth foorth, and being come to a faire Riuer, indeuoring\n  to rest himselfe and coole his heate, he heard a most delightful\n  harmonie, which made him forget to drinke, and followe after the\n  voice, which brought him to a woorse perplexitie._\nFeare and desire of freedome thus occupying my sences, my vnderstanding\nwas blinded, neyther did I knowe whether it were better for mee eyther\nto wishe for hated death, or in so dreadfull a place to hope for desired\nlife. Thus euery way discontent, I did indeuour, with all force and\ndiligence to get foorth, wherin the more I did striue the more I found\nmy selfe intangled, and so infeebled with wearinesse, that on euery side\nI feared, when some cruell beast should come and deuoure me, or els\nvnawares to tumble downe into some deepe pit or hollow place.\nWherefore more trembling then in mustulent _Autume_ be the yealow\ncoulored leaue, hauing left their moisture, being thorowlye searched\nwith the furious north winde, I lifted vp my hart to God, desiring as\n_Achemenides_ being afraide of the horrible _Cyclops_ rather to be\nslaine by the hands of _Aeneas_ his enemie, rather then to suffer so\nodious a death.\nAnd my deuoute prayer, sincerely vnited to a contrite heart, powring out\na fountaine of teares with a stedfast beliefe to be deliuered. I found\nmy selfe in a short space gotten at libertie, like a new day crept out\nof a darke and tempestuous night. My eyes before vsed to such obumbrated\ndarkenes, could scarse abide to behould the light, thorow watery sadnes.\nNeuerthelesse glad I was to see the light: as one set at libertie, that\nhad beene chayned vp in a deepe dungeon and obscure darkenesse. Verye\nthirstie I was, my clothes torne, my face and hands scratched and\nnetteled, and withall so extreamely set on heate, as the fresh ayre\nseemed to doe me more hurt then good, neither did it any waye ease my\nbody, desirous to keepe his new recouered scope and libertie.\nAnd after that I had a little rowsed vp my mynde, and sommoned together\nmy sences in some better sort: I sought a meanes to quench my inordinate\nthyrst, procured and increased through innumerable sighes, and extreame\nlabour of body. Thus casting my eyes with a diligent regarde about the\nplaine, to finde some Fountaine whereat I might refresh my selfe: a\npleasant spring or head of water, did offer it selfe vnto me, with a\ngreat vayne boyling vp, about the which did growe diuers sweet hearbes\nand water flowers, and from the same did flowe a cleare and chrystalline\ncurrent streame, which deuided into diuers branches, ran thorow the\ndesart wood, with a turning and winding body, receyuing into it other\nlittle channels, vnlading themselues.\nIn whose courses the stones lift vp by nature, and trunkes of trees\ndenyed any longer by their roots to be vpholden, did cause a stopping\nhinderance to their current and whuzing fall, which still augmented by\nother vndissonant torrents, from high and fertlesse mountaines in the\nplaine, shewed a beautifull brightnes and soft passing course, to the\nwhich short windedly comming, by meanes of my fearefull flight. I did\nsee a little obscure light, thorow the tops of the high trees, somewhat\ndeuiding themselues ouer the water, and with the rest of their bodyes\nand branches, as it were seperating the heauens from my lifted vp eyes.\nA horrible place to be in, vnaccompanyed of any creature.\nAnd suddainly hearing the fall of trees, through the force of a\nwhyrlewinde, & noise of the broken bowghes, with a redoubled and hoarse\nsound a farre of, and yet brought to the eccho of the water thorow the\nthick wood, I grew into a new astonishment.\nAnd at this instant thus terrified and afflycted, and yet without any\nreceiued hurt, being vpon my knees bowed downe, and inclosing the\nhollownesse of my hand, therewith determined to make me a necessary\ndrinking vessel: I had no sooner put the same into the water, offring to\nmy mouth the long desired moysture, thereby to refrygerate and coole the\nextreame heate of my burning heart, which at that time would haue beene\nmore acceptable vnto me, then eyther _Hypanis_ and _Ganges_ be to the\n_Indians_, _Tigris_ or _Euphrates_ to the _Armenians_, or _Xeylus_ to\nthe _Aethiopian_ nation, or to the _Egyptians_ his innundation, inbybing\ntheyr burnt and rosted mould, or yet the riuer _Po_ to the _Ligurians_.\nEuen then also it fell so out, that I had no sooner taken water into the\npalme of my hand, offering the same to my open mouth, ready to receiue\nit: I heard a doricall songe, wherewith I was as greatly delighted,\nas if I had heard the Thracian _Thamiras_, which thorough my eares\npresented it selfe to my vnquiet heart, with so sweete and delectable a\ndeliuerie, with a voyce not terrestriall, with so great a harmonie and\nincredible a fayning shrilnesse, and vnusuall proportion, as is possible\nto bee imagined by no tounge sufficiently to be commended. The sweetnes\nwhereof so greatly delighted me, as thereby I was rauished of my\nremembrance, and my vnderstanding so taken from me, as I let fall my\ndesired water thorough the loosned ioynts of my feeble hands.\nAnd then euen as a birde, which through the sweetnes of the call\nforgetteth to remember the Fowlers deceit, so I letting slip that which\nnature stood in need of, hastened my selfe back with all speed, towarde\nthat attractiue melodie, which the more I coasted, the further it seemed\nstill from me, sometime heere, sometimes there, and still as I shifted\nplaces, so the same also chaunged with a delectable voyce and heauenly\nconsent. Thus vainly running vp and downe, I knew not after what, I grew\nmore wearie, faint, and drye, and so feeble, that my legges could but\nwith great paine, vphould my distempered body. And my grieued spirits\nvnabled long to support the same, what with the feare that I had bin in,\nwhat with extreame thirst, what with long and wilesome trauell, and what\nwith doubting the worst that might insue. Thus hote, faint, and drye:\nI knew not what to do but euen to procure rest for my weary members.\nI marueled first at this straunge accedent, and was amazed at this\ninhumane harmonye, but most of all in that I was in a straunge contry,\nand vninhabited, being onelye fertill and beawtyfull to behould, besydes\nthat I greatly sorrowed for the losse of the fayer ryuer which I had so\ngreatly labored to finde out, and now so lightly and carelesly to haue\nlost the benefit thereof. In this sort I was houlden in an intrycate\nminde of doubts, at length ouercome withall kinde of greefes, my whole\nbodye trembling and languishinge vnder a broade and mightye Oke full of\nAcornes, standing in the middest of a spatious and large green meade,\nextending forth his thicke and leauie armes to make a coole shadowe,\nvnder whose bodye breathing I rested my selfe vppon the deawye hearbes,\nand lying vppon my left syde I drewe my breath in the freshe ayre more\nshortly betwixt my drye and wrinckled lips, then the weary running\nheart, pinched in the haunche and struck in the brest, not able any\nlonger to beare vp his weighty head, or sustaine his body vpon his\nbowing knees, but dying prostrates himselfe. And lying thus in such an\nagonie, I thought vpon the strifes of weake fortune, and the\ninchauntments of the malicious _Cyrces_, as if I had by hir charmes and\nquadranguled plaints, been bereaued of my sences. In these such so great\n& exceeding doubts: O _hi me_ where might I there among so many dyuerse\nand sundry sorts of hearbes, finde the _Mercurial Moli_[A] with his\nblacke roote, for my helpe and remedie. Againe me thought that it was\nnot so with me. What then? euen a hard appoyntment to delay my desired\ndeath. And thus remayning in these pernitious thoughts, my strength\ndebylitated: I looked for no other helpe, but to drawe and receiue fresh\nayre into that brest, which panted with a small remainder of vytall\nwarmnesse, taking into my hands halfe aliue, as my last refuge, the\nmoyst and bedewed leaues, preserued in the coole shadow of the greene\nOke: putting the same to my pale and drye lippes, with a greedy desire\nin licking of them to satisfie my distempred mouth with theyr moisture,\nwishing for such a wel as _Hypsipyle_[a] shewed the Grecians: Fearing\nleast that vnawares as I had russled in the wood I were bitten with the\nserpent _Dipsa_[b] my thirst was so vnsupportable. Then renuing my oulde\ncogitations: as _I_ lay vnder this mightie Oke: I was oppressed with\nemynent sleepe ouer all my members: where againe I dreamed in this\nsorte.\n    [Sidenote A: Moly an herb greatly commended of Homer, and thought to\n    be souereigne against inchauntments of moderne authors altogether\n    vnknowne.]\n    [Sidenote a: Hypsipile was daughter to Thaos king of Lemnos, who\n    alone when all women of that Iland had slaine their husbands &\n    kinsmen, saued hir father: she also shewed the Grecians the\n    fountaine Langia in the wood of Nemea in Achaia where Hercules slue\n    a lion.]\n    [Sidenote b: Dipsa a kind of snakes that Lucan mentioneth, whose\n    byting procureth extreame drynes or thirste.]\n_Poliphilus sheweth, that he thought he did sleep againe, and in his\n  dreame thas he was in a Vallie, inuironed with mountaines and hilles,\n  the end whereof was shut vp in a maruellous sort, with a mightie\n  pyramides worthie of admiration: vpon the top whereof was a high\n  obeliske, which with great pleasure hee beheld, and diligently\n  discribeth_.\nGotten foorth of this fearefull and thick wood, and forgetting the\nforementioned places by this sweete sleepe, occasioned by my wearie\nmembers nowe layde along: mee thought that I was in a new more\ndelectable place, far excelling the former, which consisted not of\nfertles mountaines and craggie winding rockes, contayning wide caues,\nbut being a delicate valley, in the which did rise a small mounting of\nno great height, sprinkled heare and there with young Okes, Ashes, Palme\ntrees broadleaued, _Aesculies_,[a] Holme, Chestnut, Sugerchist, Poplars,\nwilde Oliue, and Oppies disposed some hyer then other, according to the\nmounting or fall of the place, in the plaine whereof was an other kinde\nof thicket of medicinable simples like little young trees, as the\nflowering _Genista_[b] enuironed with diuers green hearbs, Tetrifolie,\nSheere grasse, hunnisuckle, the musked Angelica, Crowfoot Elapium and\nRugwoort, with other profitable and vnknowne hearbes and flowers heare\nand there diuerslie disposed. A little beyond in the same valley, I\nfounde a sandie or grauelly plaine, yet bespotted with greene tuffes, in\nwhich place grew a faire Palme tree with his leaues like the Culter of a\nplowe, and abounding with sweet and pleasant fruite, some set high, some\nlowe, some in a meane, some in the very top, an elect and chosen signe\nof victorie. Neither in this place was there any habitation or creature\nwhatsoeuer. Thus walking solitarily betwixt the trees, growing distantly\none from another, I perswaded my selfe, that to this no earthly\nsituation was comparable: in which thought I soddainely espied vpon my\nleft hand, an hungrie and carniuorous Woolfe, gaping vpon me with open\nmouthe.\n    [Sidenote a: Aesculus is a tree bearing both greater fruite and\n    broder leaues then the Oke.]\n    [Sidenote b: Gemista beareth a cod and yellowe flower, vines are\n    bound therewith. Elaphium is like to Angelica, but not in smell, the\n    hart thereon rubbeth his head when it is veluet.]\nAt the sight whereof immediatly, my hayre stood right vp, and I would\nhaue cryed out, but could not: and presently the Woolfe ranne away:\nwherevpon returning to my selfe, and casting my eyes towards the wooddie\nmountaines, which seemed to ioyne themselues together, beeing looked\nvnto a farre off, I sawe the forme of a tower of an incredible heygth,\nwith a spyre vnperfectlie appearing, all being of very auncient forme\nand workemanship.\nAnd drawing neare vnto this building, I beheld the gratious mountaines\nbefore a farre of seeming small, by comming neerer and neerer, by little\nand little, to lift vp themselues more and more, at the first seeming to\nmee that they had ioyned together with the building which was an\ninclosure or end of the valley betwixt mountaine and mountaine: which\nthing I thought worthy the noting, and without further delay I addressed\nmy selfe more neerer therevnto. And by how much the more I approximated\nthe same, by so much the more the excellencie of the woorke shewed it\nselfe, increasing my desire to behould the same. For there appeared no\nlonger a substance of vnknowne forme, but a rare Obelisk vpon a vast\nframe and stonie foundation, the heigth whereof without comparison did\nexceed the toppes of the sidelying mountaynes, although I thought that\nthey had beene the renowmed _Olympus_[a], the famous _Caucasus_[b], and\nnot inferior to _Cyllenus_[c].\n    [Sidenote a: Olimpus a hil in Greece between Macedonie and Thesalie,\n    so high, that of the Poets it is sometime taken for heauen.]\n    [Sidenote b: Caucasus a mightie hill in Asia which parteth India\n    from Scythia.]\n    [Sidenote c: Cillenus a hill of Arcadia, where Iupiter begat\n    Mercurie vpon Maia.]\nTo this sollitarie place thus desiredlye comming, with vnspeakeable\ndelight, at pleasure I behelde the straunge manner of the arte, the\nhugenesse of the frame, and the woonderfull excellencie of the\nwoorkmanship. Maruelling and considering the compasse and largenesse of\nthis broken and decayed obiect, made of the pure glistering marble of\n_Paros_[d]. The squared stones ioyned togither without anye cement, and\nthe pointed quadrangulate corner stones streightlye fitted and smoothlye\npullished, the edges whereof were of an exquisite vermellion coulour, as\nis possible to bee deuised: and so iust set, as betwixt the ioynts, euen\nthe enemie to the woorke (if euer there were anye) could not deuise to\nhide the point of the smallest spanish needle vsed of the best\nworkewomen. And there in this so noble a piece of worke, I found a\nproportioned substance to euery shape and likenesse that can be thought\nvpon and called to remembrance, partly decayed, and some still whole\nremaining, with pillers small vpon great, with their excellent heads of\nan exact and most perfect closing, crowned battelments, embost caruings,\nbearing forth like embroderie, arched beames, mightie mettaline images,\nouerthrowne and broken in sunder, the trunke of their exact and perfect\nmembers, appearing hollow of brasse. Skyffes, small boates and vessels\nof _Numidian_ stone and _Porphyr_, and diuers couloured marble. Great\nlauers condites, and other infinite fragments of notable woorkmanship,\nfar different and inferiour from that they were, in their perfection,\nbut now brought back as it were to their first vnshapelines, being\nfallen and cast downe, some heere, some there, vpon the earth from the\nwhich they were taken. Among the broken and decayed places, wherof great\nsundrie wall weeds and hearbes, especially the vnshaking Anagyre, the\nLentise of both kindes, beares foote, dogges head, Gladen greene,\nspotted Iuie, Centarie, and diuers suchlike. And in the myldered places\nof broken walles grew Howslike, and the hanging Cymbalaria bryers, and\npricking brambles, among the which crept Swifts and Lyzarts which I sawe\ncrawling among the ouergrowne stones, which at the first sight in this\nsilent and solitarie place, made me to be warily afraid of them. On\neuery side there lay fallen downe smoothe round pieces of serpent\nspotted Marble, purple and red diuerse couloured. Fragments of strange\nhistories, _Panglyphic_ and _Hemygliphic_[E] compendiously caracterized,\nshewing the excellencie thereof, vndoubtedly accusing our age, that the\nperfection of such an art is forgotten.\n    [Sidenote d: Paros is one of the 35. Isles called Cyclades and\n    Sporades, in the sea Aegeum which deuideth Europ from Asia.]\n    [Sidenote E: Panglyphic be wholy carued from the head to the foote\n    in all members. Hemigliphic apeare but halfe.]\nThen comming to the myddle fronture of the great and excellent woorke,\nI sawe one sole large and marueylous porche worthy of great estimation,\nproportioned according to the huge quantitie of the rest of the whole\nwork, which was placed betwixt and continued in building from the one\nand the other of the mountaines hare lipped, and aboue arched, whose\nspace betwixt as I doe coniecture was in measure sixe furlongs, and\ntwelue paces. The top of which mountaines were perpendicularly equall\neyther of them touching the azur\u2019d skey. At the sight whereof I imagined\nwith my selfe and deuised to thinke with what yron instruments, with\nwhat labour of mens hands, and number of workmen, such a piece of woorke\ncould bee by great strength framed, with much paine layde together, and\na long time in finishing. There then this woonderfull frame willingly as\nit were ioyned hands and vnited it selfe with the one and the other\nmightie mountaines, by meanes whereof, the foresaid valley there had an\nend, that no man could go further forward or backe againe, but to enter\nin by this broade, large, and wide open porche.\nVpon this massie frame and mightie woorkmanship, which I take to be in\nheigth from the roofe or top to the foote, fiue parts of a furlong, was\nplaced a high and woonderfull Pyramides, after the fashion of a square\npoynted Diamond, and such incredible workemanship that could neuer be\ndeuised and erected, without inestimable charge, great helpe, and long\ntime. So that I thought the excellencie thereof vnthought vpon, to bee a\nmyrrour, the sight whereof was able to dasell any humaine eyes, and\nquaile the rest of the spirituall sences. VVhat shall I say more? for so\nfar as the reache of my capacitie will afoorde me leaue, in this sort I\nbriefely describe the same.\nEuery side or quarter of this foure squared frame, wherevpon the foote\nof the Pyramides did stand, did extend themselues in length six\nfurlongs[A], which in compasse about euery side \u00e6quilatered of like\nbredth, dooth multiplie to 24 furlongs. Then lifting vp the lynes on\nhigh from the foure corners, so much as euerye corner is distant in\nlength from another, meeting in the top, so as the Perpendicular line\nmay fall iust vpon the center of the Dyagon, stretching from both\ncorners of the plynts or square foote, iust and conueniently ioyned\ntogether doe make a perfect pyramidall figure. VVhich immence and\nwoonderfull forme, with a maruelous and exquise Symmetrie and due\nproportion mounting vp laboursomly foote by foote, conteyned 1410.\ndegrees or steppes, taking away 10. degrees to make vp the head and\ngracilament of the Pyramides in whose place was set a huge Cube or foure\nsquare stone of forme like a dye, sound and firme of a monstrous\nthicknesse and incredible weight to bee carryed so high. And of the same\nstone of _Paros_ as were the steps: which cube and square stone was the\nBasis and foote set vnder the Obilisk, which I haue in hand to describe.\n    [Sidenote A: A furlong is 16. pole euery pole being 16 foote.]\nThis mightie big stone sharpe topt, sliding downe the extream part from\ncorner to corner, flat sided by the Diameter, was fower paces, at euery\nequall distant corner, whereof was the foote of a harpie of moulten\nmettall, their steales and clawes armed. Firmlye and stronglie set in\nwith led, in euery corner of the Cube, or foure square head of the\nPyramides, meeting together ouer the Diagonike line. Of proportioned\nthicknesse in heigth two paces. Which thus closing and mette together,\nmade the socket of the great Obelisk: which Socket was beautified with\nleaues, fruites and flowers, of shining cast mettall, and of conuenient\nbignesse. VVherevpon the weight of the Obelisk was borne. The breadth\nwhereof was two paces, and seauen in heigth, artificiously sharping of\nthe stone of _Thebais_ called _Pyrus_. Vpon the smooth plains whereof,\npure and bright shining as a looking glasse, were moste excellently cut\n_Aegiptian Hyerogliphs_.\nVpon the pointe of which Obelisk, with great arte and diligence, was\nfastned a copper base, in the which also there was a turning deuise\ninfixed: whervpon did stand the shape of a beautifull nimph framed of\nthe aforesayd matter, able to amaze the continuall diligent behoulder.\nOf such a proportion as the common stature might be considered and\nperfectly seene, notwithstanding the exceeding heigth thereof in the\nayre. Besides the greatnesse of the figure or image: it was a woonder to\nthinke how such a weight should bee carryed and set in such a place and\nso high. Couered with a habite blowne abroad with the winde, and shewing\nparte of the naked substance of the legges and thighes: with two wings\ngrowing out from the shoulder blades, and spred abroad as if shee were\nreadye to flye, turning hir fayre face and sweete regarding countenance\ntowardes hir wings. The tresses of hir haire flying abroade the vpper\npart or crowne naked and bare. In hir right hand she held from hir sight\na copie or horne stuft full of many good things, stopped vp, and the\nmouth downewarde, hir left hand fastned and harde holden to hir naked\nbrest. This Image and stature was with euery blast of wind turned, and\nmooued about with such a noyse and tinkling in the hollownes of the\nmetaline deuise: as if the mynte of the Queene of England had being\ngoing there. And when the foote of the phane or Image in turning about,\ndid rub and grinde vpon the copper base, fixed vpon the pointe of the\nObeliske, it gaue such a sound, as if the tower bell of Saint Iohns\nColledge in the famous Vniuersitie of Cambridge had beene rung: or that\nin the pompeous Batches of the mightie _Hadrian_: or that in the fift\nPyramides standing vpon foure. This Obeliske in my iudgement was such,\nas neyther that in the _Vaticane_ in _Alexandria_ or Babilon, may bee\nequally compared vnto it, but rather esteemed far inferiour. It\nconteined in it such a heape of woonders, as I could not without great\nastonishment looke vpon it. As also consider the hugenesse of the worke,\nthe excessiue sumptuousnesse, the straunge inuention, the rare\nperformance, and exquisite diligence of the woorkeman. With what art\ninuented? with what power, humaine force, and incredible meanes, enuying\n(if I may speake it) the workmanship of the heauens, such and so mightie\nweights should be transported and carryed into the skyes? with what\nCranes, winding beames, Trocles, round pullies, Capres bearing out\ndeuices, and Poliplasies, and drawing frames, and roped tryces, therein\nbeing vnskilfull, I slip it ouer with silence.\n_And heere on the other side followeth the figure._\n  [Illustration]\nLet vs returne then to the huge Pyramides, standing vpon a strong and\nsound plynth or foure square foote, fourteene paces in heigth, and in\nlength sixe furlongs, which was the foundation and bottom of the\nweightie pyramides, which I perswaded my selfe was not brought from any\nother place, but euen with plaine labour and workemanship hewen out of\nthe selfe same mountaines, and reduced to this figure and proportion in\nhis owne proper place.\nWhich great quadrant and square woorke, ioyned not fast to the\ncollaterate and sidelying rockes, but was betwixt spaced and seperated\non eyther sides tenne paces. Vpon the right hand as I went of the\naforesaid plynth or square sheame, there was most perfectly carued the\nvyperous head of the fearefull _Medusa_, in a most furious and rigorous\nforme to looke vpon, and as it were yelling out: with terrible eyes\ncauernate, and hollow skowling vnder ther ouerhanging browes with a\nwrympled and forrowed forehead and gaping wide open mouth, which being\nhollowed with a dyrect waye from the Catill, and vppon stone by a\nmediane lyne perpendicular to the center of the far shewing Pyramides,\nmade a large enterance and c\u00f5ming vnto it, at which opening mouth,\ncompassed with fowlded haires of vnrepartable curiousnes artificiall\ncunning and costly woorkmanshyppe the assending the turning stayers\nshewed them selues, and instead of tresses of haire platted with laces,\nI saw fearefull vypers and winding serpents growing out from the scalpe\nof the monstrous head confusedly twysting together and hissing, so\nliuely portrayed and set foorth, that they made me afrayde to behould\nthem. In their eyes were placed most shining stones, in such sort, as if\nI had not beene perswaded and knowne that they were stones indeed,\nI durst not haue drawne neere them.\nAnd the aforesayde entrie cut out of the firme stone, led to the scale\nand compassing passage in the center, with winding steps tending to the\nhighest parte of the stately Pyramides, and opening vpon the outside of\nthe catill or cube: vpon the which the shining obeliske was founded. And\namong the rest of such notable partes that I beheld, me thought that\nthis deuise was woorth the noting, because the artifitious and most\ncunning architect with an exquisite and perspicuous inuention, had made\nto the stayres certaine loopes or small windowes, imbracing the\nbountifull beames of the sunne correspondently on three parts, the\nlower, the middle, and supreame: The lower taking light from the higher,\nand the higher from the catabasse or lower with their opposite\nreflexions shewing a maruellous faire light, they were so fitly disposed\nby the calculate rule of the artificious Mathematrician, to the\nOrientall Meridionall and Occidentall partes of the ayre, that euery\nhoure of the day the sunne shined in, and gaue light to the whole scale,\nthe same loopes or windolets in diuerse places symmetrially and\ndefinitely dispersed and set.\nTo the aforesaid entrance thorow the open mouth of _Medusa_, I came by a\nlong gallorie to a salying scale or downe going staire opening at the\nfoot and pauement of the building vpon my right hand against one of the\ncollaterall and side-lying mountaines, betwixt which there was out of\nthe stone and open space cut out of tenne paces vp, into the which I\nascended boldely without resistance, and being come to the beginning of\nthe staire in the aforesaid mouth by innumerable steppes and degrees,\nnot without great wearines and disinesse of head, by often turning\nabout, I came to so incredible a height, that my eies would not suffer\nme to looke downe to the ground insomuch, that me thought that euery\nthing below vpon the plaine had lost his shape, and seemed vnperfect. In\nthe opening and comming out of this circulate and turning assence many\npillars of fused and molten mettall were aptly disposed and surely\nfixed: the inter-space betwixt euery one and other one foote, and in\nheight halfe a pase, railed and ioyned togither aboue with a battelled\ncoronet al along the said pillar, and of the same metall compassing\nabout the opening of the staire, lest that any comming foorth vnawares\nshould fall downe headlong, For the immesurable height thereof woulde\ncause a giddines in the head, and bring a staggering to the feete: vpon\nthe plaine of the obeliske there was infixed a table of brasse fastened\nand soldered in about the height of a man, with an ancient inscription\nin Latine, Greeke, and Arabike, by the which I plainely vnderstoode that\nthe same was dedicated to the Sunne, and the measure of the work wholy\nset downe and described, the name of the Architector noted on the\nobeliske in Greek letters.\n    \u039b\u0399\u03a7\u0391 \u03a3\u039f\u039b\u0399\u0392\u0399\u039a\u039f\u03a3 \u039b\u0399\u0398\u039f\u0394\u039f\u039c\u039f\u03a3 \u03a9\u03a1\u0398\u039f\u03a3\u0395\u039d \u039c\u0395.\n      _Lichas Libiicus architectus me erexit_.\n      Lichas a Libian architector set me vp.\nLet vs returne and come backe to the consideration of the But and\ntessell or square, subiect and vphoulder of the Pyramides in the fronte\nand foreside whereof I beheld ingrauen a _Gigantomachie_ and combate\nbetwixt Giauntes, the onely enemie to vitall breath, surpassinglie well\ncut, with the quick motions and liuelie agilities of their large and\ntall bodyes, vnpossible to be rightlye described, the artificiall\nhandling thereof, as it were enuying the woorke of nature itselfe, as if\ntheyr eyes and feete had mooued together, and coasted from one part to\nan other, with an expedite passage and swift course. In such sorte\nseemed they vpon theyr strong and mightie horsses, some being cast\ndowne, other stumbling and falling: many wounded and hurt, yeelding vp\ntheir desired liues: some troden downe and mischieued vnder the feete of\nthe fierce and vnrestrained horsses. Other casting off their armour\nwrastling and togging one with another: some headlong with their heeles\nvpwarde, falling and not come to the ground from off their horsses.\nOther some lying vpon the earth, houlding vp their sheilds and Targets,\noffended with the one hand, and defended with the other. Many with their\nshimitaries and curtilaxes, some with long swordes two handed after the\nauncient Persian manner, others with diuers deadly and strange fashioned\nmortall weapons: some wearing habergions and helmets, with diuers\ndeuises vpon their crests: others naked and vnarmed, leaping and rushing\nin among the thickest, thereby shewing theyr haughtie, inuincible, and\nvndaunted courages, resolute for death. Some with fearefull countenances\ncrying out, other shewing obstinate and furious visages, although they\nwere assured to dye, strongly abiding the proofe of their paine, and the\ncutting in sunder of their fatall thread, others slaine before them,\nwith diuers vncothe and straunge warlike and deadly instruments. Shewing\ntheir strong members, their swelling muskels standing out, offering to\nthe sight and eyes of tbe behoulder, the dutie of theyr bones, and the\nhollownesse in the places, where theyr strong sinewes be strayned. Their\nconflict and combate seemed so fearefull, bloudie, deadly, cruell, and\nhorrible: as if _Mars_ himselfe had beene fighting with _Porphirion_ and\n_Alcion_ who made a noyse lyke the braying of Asses.\nThis catagliphic imagerie, did exceed a naturall and common\nstature and proportion of men, carued in priuie white marble, the ground\nthereof as black as iet, a perfect foile to beautifie and set forth with\npale Christaline and siluer crolley, of innumerable huge bodyes, their\nlast indeuours, their present actions, the fashion of their armor, the\ndiuersitie of their deaths, & vncertaine & doubtful victorie. The\ndischarge of my vndertaken discription whereof, prooueth maymed and\nlame, by reason that my vnderstanding is wearie, my memorie confused\nwith varietie, and my sight dimmed with continuall gasing, that my\nsenses will not aford me rightly, and as their dewe, fitly to manifest\npart, much lesse to describe at large the whole manner of their curious\n_Lythoglyphi_.\nAfter this I became to cast with my selfe, what should mooue and cause\nsuch a pride & burning desire in any man, to fetch from far, and gather\ntogether so mightie stones with so great trauell: With what carriage,\nwho were the conueyers and porters, with what manner of wheeles, and\nrowling deuises, and vpholding supporters, so great large and\ninnumerable a sort of stones should be brought thither, and of what\nmatter theyr cement that ioyned and held them together, was made the\nheygth of the Obelisk and statelinesse of the Pyramides, exceeding the\nimagined conceit of _Dimocrates_ proposed to _Alexander_ the great,\nabout a worke to be performed vpon the hill _Athos_. For the strangenes\nof the Egiptian building might giue place to this. The famous laborinths\nwere far inferior, _Lemnos_ is not to be rehearsed the Theaters of old\ntime were in comparison but warriners lodges, ney ther did the famous\n_Nausoley_ come any thing neere. Which certainly maketh me absolutely\nperswaded, that he which wrote the seauen woonders of the world, neuer\nheard of this: neyther in any age hath their been seene or imagined the\nlike, no not the sepulcher of _Ninus_.\nLastly I woondered what foundation and arches were able to vphold so\nmonstrous a weight, whether the pyllars were hexagons or tetragons, and\nwhat varietie of columnes, and what number might serue, and after what\nsorte proportionately disposed and set. For the better vnderstanding and\nmore perfect knowledge wherof, I conueyghed my selfe in at the open &\nspacious porche and enterance, within the which was an obscure and vast\nhollownes: which porche, together with the proud and stately buylding\n(things worthy of memorie) shall in some sorte be descrybed as\nfolloweth.\n_Poliphilus, after the discription of the huge Pyramides and Obeliske,\n  discourseth of maruelous woorkes in this Chapter, namely of a horsse\n  of Colos.              of an Oliphant, but especially of a most rare\n  and straunge Porche._\nRightlye and lawfullye may I haue leaue to write, that in the whole\nworld there was neuer such an other, so pompeous, glorious, and\nmagnificent a peece of worke, by mans eyes seene or crediblie reported.\nThe woonderfull excellencie and rare straungenesse whereof, as I beheld\nwhat with delight, and what with admiration, my sences were so\ncaptiuated and tyed therevnto, that no other solace or pleasure, did\neyther occurre or take place in my swift flying thought.\nBut that when I applyed my sences to consider, and addressed my eyes\nwith diligent obseruation, curiouslie to ouerlooke euerie perticular\npart of this sweete composed obiect, and most rare and goodly imagerie\nand virgin like bodyes, without cracke or flawe, with a long drawne\nbreath, and somewhat opening my mouth, I set a deepe sighe. In so much\nas my amorous and sounding breathing, by reason of the thicknesse of the\nayre in this solytarie and lone place, gaue an eccho, and did put me in\nminde of my Angelike and extreame desired _Polia_.\nO hi me that so small or anye intermission should cause that hir louely\nand celestiall Idea and shape was not still imprinted in my minde, and\ncontinued a dayly companion, in whose brest my life is resolued to\nabide, and rest as vnder the protection of a most sure and approoued\nshield and safe defence.\nAnd by this way I was brought to a place where were diuers and sundrie\nexcellent sorts of auncient deuises and woorkemanships: first of all,\nI beheld a most fayre porche, past all sence to describe (for the\nincredible curiousnes thereof, as euer was built or deuised) and the\nrather for that our mother toung and vulgar speeche, may not afford apt\nand peculiar words, for such a piece of artificall worke.\nBefore this gorgeous and glorious porche, you shall vnderstand that in\nthe open ayre there was a fowre square court of thirtie paces by his\nDiameter, paued with pure fine marble, poynted fowre square, wrought\ncheckerwise of diuers fashions, and sundrie best fitting coulours: but\nin many places, by meanes of the ruine of the auncient walke, and olde\npillers, broken in peeces and ouergrowne.\nAnd in the vtmost partes of the aforesaide court, to the right hand, and\nthe left, towards the mountaines, there was two straight rowes of\npillars, with a space betwixt for the interiect _Areostile_,[A] as the\nquantities of both columnes required, the first course or order of\nsetting the pyllars, beginning on both sides equall to the Lymbus or\nextreame part of the fronte of the porche, the space betwixt pyllars\nand pillars XV. paces. Of which collumnes or great pillars, some\nand the greatest parte or number were whole. With their capitels or\nheads, wrought with a waued shell worke, and cyllerie or draperie, their\ncorners bearing out and inanulated or turned in like a curled locke of\nhayre, or the vpper head of a base Viall aboue the pinnes, which straine\nthe stringes of the instrument to a musicall concord; with their subiect\nAstragals, writhing and hanging heere and there, making the capitall\nthrise so big as the bottom thereof of the columne, wherevpon was placed\nthe Epistile or streight beame, the greatest part decayed, and many\ncolumnes widowed and depriued of their Capitels, buryed in ruine both\nAstragals and shafts of the columnes and their bases or feete.\n    [Sidenote A: A columne consisteth of his Capitell that is the head.\n    Astragalus that is the subiect of the capitell next the columne.\n    Hypotrachelie the shaft of the columne. And Hypothesis, that is the\n    foote whereon the Columne standeth, exceeding the bignes of the\n    columne.]\nFast ioyning to which order or set rowes of pillars, there grew ould\nplaine trees, wylde Oliues, Pine apple, and pricking brambles. I\nconiectured that it was made for to ride horses in, to trot and gallop,\nthe ring, to manage, carrier, and coruet in, or els some open gallerie,\ncouered close ouer head, vnder propt with pillers, and of a large\nwidenesse to walke drie in, and to take a temperate ayre in, not too\nsubtile.\nAboue in this great Court paued as aforesayd, in the passage towardes\nthe Porche, some tenne paces, I beheld a prodigious winged vaughting\nhorse, of moulten brasse, of an exceeding bignesse, his wings fanning\nout. His hooues standing vpon a smooth plaine base or frame, fiue foote\nbrode, and nine feete in length, in heigth proportionable to the bredth\nand length: with his head at libertie and vnbrideled: hauing his two\nsmall eares, the one standing forward, and the other drawne back, with a\nlong waued maine, falling from his crest on the contrarye side: vpon\nwhose backe diuers young youthes assayed to ride, but not one was able\nto sit stedfast, by reason of his swiftnesse and high bounding, from\nwhom some were fallen downe, lying wide open to the ayre, some\ngroueling, other falling headlong, betwixt the horsse and the earth, the\nrest in vaine houlding by the hayre of his maine, some forceing to get\nvp vpon him, and others indeuoring to recouer themselues from vnder his\nfeete.\n  [Illustration]\nVpon the vpper part of the frame and base, there was infixed and fastned\nwith lead, a footing or thick crust, of the same mettall that the horse\nwas, and vpon the which he stoode, and those that were ouerthrowne did\nlye, somewhat shorter and narrower then the base or subiect frame, the\nwhole masse or composition cast of a peece and of the same mettall,\nmaruelouslie founded. Lastlye you could not perceiue that any were\ncontented with his rowghnes, as appeared by their framed countenances,\nshewing a discontent which they could not vtter being sencelesse images,\nnot differing otherwayes thorough the excellent conning of the\ncraftisman from liuing creatures, and by his surpassing imitation of\nnature.\n_Peryllus_ there might go put vp his pypes, and blush with his deuised\nBull, and _Hiram_ the Iewe must heere giue place, or what founders els\nsoeuer.\nThe _P\u00e6gma_ base or subiect for this metaline machine to stand vpon, was\nof one solyde peece of marble (of fit and conuenient breadth, heighth,\nand length, for that purpose accordinglye proportioned) full of\nstreaming vaines, sondry coulered, and diuerslye spotted, maruelous\npleasant to the eye, in infinite commixtures, confusedly disposed.\nVpon the brest or formost part, and end of the marble base, that was\nopposite against the porch, there was a garland of greene marble, like\nthe leaues of bitter _Alisander_, commixt with dead leaues of\nMaydenweede, of a hayre coulour, within the which there was a smoothe\nround, pure, white stone, wherein was ingrauen these capitall Romaine\nletters.\n  [Illustration:\n  AMBIG\n  \u00b7D\u00b7D\u00b7 EQVVS\n  INFOELI/CI/TATIS]\nAt the hinder end in like sort was a garland of deadly Woolfwoort, with\nthis inscription, _Equus inf\u00e6licitatis_. And vpon the right side there\nwas ingrauen certaine figures, shapes, and representments of men and\nwomen dauncing together, byformed or faced, the formost smiling, the\nhynmost weeping:[A] and dauncing in a ring, with theyr armes spred\nabrode, and hanfasted man, with man and woman with woman. One arme of\nthe man vnder that of the woman, and the other aboue, and thus closing\ntogether, and houlding by the hands, they floung about one after\nanother, that alwayes still in one place, a smyling countenance\nincountered a foregoing sad. Their number was seauen and seauen,\nso perfectly and sweetely counterfeited with liuelie motions, their\nvestures whisking vp and flying abroad, that the workman could not be\naccused of any imperfection, but that one had not a liuely voyce to\nexpresse their mirth, and the other brinish teares to manifest their\nsorrow: the said daunce was in fashion of two Semicircles, with a\nseperating partition put betwixt.\n    [Sidenote A: None liue in this world in that pleasure, but they haue\n    also their sorowes in time.]\n  [Illustration]\nVnder which Hemiall figure, there was inscript this worde TEMPVS. On the\ncontrary side I beheld many of greene adolescency of like proportion to\nthe former, and in suchlike compasse or space, the grounds of both\nbeautified and set foorth with an exquisite foliature or woorke of\nleaues and flowers, this companie was plucking and gathering of the\nflowers of sundrye hearbes, and tender bushing stalkes and braunches;\nand with them diuers faire Nimphes pleasantly deuising, and sportinglie\nsnatching away their gathered flowers,[A] and in such sort as abouesaid\nvnder the figure were ingrauen certaine capitall letters, to shew this\none word AMISSIO, conteyning the ninth part to the Diameter or the\nquadrature.\n    [Sidenote A: Gift vainely bestowed, in time wantonlie spent, is a\n    great losse, & breedeth repentance.]\n  [Illustration]\nAt the first sight hereof I was amased and astonished, but with better\nregard & great delight curiously reouerlooking the huge founded Machine\nthe shape and forme of a horse made by humane industry and skill most\ncommendable, for that euery member without defect had his perfect\nharmonie, and euery limme his desired proportion, I straight called to\nremembrance the vnfortunate horse of _Scian_.\nAnd thus helde still to beholde the same artificiall mysterie, an other\nspectacle and obiect no lesse worthy to be looked vpon than the former,\noffered it selfe to my sight, which was a mighty Elephant, whereunto\nwith a desirous intent I speedely hyed me to approch and come neere.\nIn which meane while on an other side I heard a mournefull noise and\nhumane groaning, as proceeding from a sicke body euen vnto death:\nwhereat I stoode still at the first, my haires standing right vp, but\npresently without further stay, I addressed my steppes towards the place\nfrom whence I heard this wofull noyse and dolefull lament, forcing my\nselfe vp vppon a heape of ruinated, broken and downe-fallen marbles.\nThus willingly going forward, I came to a vast and wonderfull large\nColose, the feete thereof bare, and their soles hollowe, and the legges\nas if their flesh had beene wasted, consumed and fallen away. From\nthence with horror I came to looke vpon the head, where _I_ did\nconiecture and imagine, that the ayre and winde getting in and comming\nfoorth of his wide open mouth, and the hollow pipes of his throat, by a\ndiuine inuention did cause this moderated noise and timed groanes: it\nlay with the face vpward all of molten mettal, like a man of middle age,\nand his head lifted vp as with a pillowe, with a resemblance of one that\nwere sicke, breathing out at his mouth, sighes and groanes gaping, his\nlength was three score paces. By the haires of his beard you might mount\nvp to his breast, and by the rent and torne peeces of the same to his\nstil lamenting mouth, which groningly remained wide open and empty, by\nthe which, prouoked by the spurre of curious desire, I went downe by\ndiuers degrees into his throat, from thence to his stomacke, and so\nfoorth by secret wayes, and by little and little to all the seuerall\npartes of his inward bowelles, Oh wonderfull conceit. And euery part of\nmans body hauing vpon it written his proper appellation in three ideomes\nChaldee, Greeke and Latine, that you might know the intrailes, sinews,\nbones, veines, muscles and the inclosed flesh, and what disease is bred\nthere: the cause thereof, the cure and remedy, Vnto which inglomerated\nand winding heape of bowelles, there was a conuenient comming vnto and\nentrance in: with small loope-holes and wickets in sundry places\ndiuersly disposed, yeelding thorough them a sufficient light to beholde\nthe seuerall partes of the artificiall anothomie, not wanting any member\nthat is found in a naturall body.\nWhen I came to the heart, did see and reade how Loue at his first\nentrance begetteth sorow, and in continuaunce sendeth out sighes, and\nwhere Loue doth most greeuously offend: wherewithall _I_ was mooued to\nrenew my passion, sending out from the botome of my heart deepe set and\ngroaning sighs inuocating and calling out vpon _Polia_, in such sort as\nthat the whole Colose and Machine of brasse did resound, striking me\ninto a horrible feare: an exquisite Arte beyond all capacity, for a man\nto frame his like not being an Anotomy indeede.\nOh the excellency of passed wittes, and perfect golden age when Vertue\ndid striue with Fortune, leauing onely behind him for an heritage to\nthis our world, blinde, ignorant, and grudging desire of worldly pelfe.\nVpon the other side I perceiued of like bignes to the former Colose, the\nvpper part of a womans head some deale bare, and the rest buried with\nthe decayed ruines, as I thought, of such like workmanship as the other,\nand being forbidden by incomposite and disordered heapes of decayed and\nfallen downe stones, to view the same I returned to another former\nobiect, which was (and not farre distant from the horse straight\nforward) a huge Elephant of more blacke stone than the Obsidium,\npowdered ouer with small spottes of golde and glimces of siluer, as\nthicke as dust glistering in the sonne. The extreame hardnes whereof the\nbetter did shew his cleere shining brightnes, so as euery proper obiect\ntherein did represent it selfe, excepte in that parte where the mettall\ndid beare a contrary colour. Vpon his large backe was set a saddle or\nfurniture of brasse, with two gyrthes going vnder his large belly,\nbetwixt the which two being streight buckled vp with buckles of the same\nstone, there was inter-set a quadrangle correspondent to the breadth of\nthe Obeliske placed vpon the saddle, and so iustly set, as no\nperpendicular line would fall on either side the diameter. Vpon three\nparts or sides of the foure square Obelisk, were ingrauen Egiptian\ncaracters. The beast so exactly and cunningly proportioned, as inuention\ncould deuise, and art performe. The aforesaid saddle and furniture set\nfoorth and beautified with studdes hanging iewels, stories, and deuises,\nand houlding vp as it were a mightie Obeliske of greene couloured stone\nof Lacedemonia, vpon the euen square, two paces broad, and seauen in\nheight, to the sharpe pointe thereof, waxing smaller and smaller, vpon\nwhich pointe there was fixte a Trigon or rounde Ball of a shinyng and\nglystering substance.\nThis huge beast stood streight vpon all foure, of an exquisite\nwoorkmanship vpon the plaine leuell, and vpper part of the base, hewen\nand cunningly fashioned, beeing of _Porphyr_ stone. With two large and\nlong teeth, of puer white stone, and cleare appact, and fastned. And to\nthe fore gyrth on eyther side was buckled a riche and gorgeous\npoiterell, beautified with diuers ornaments and varietie of Iewels, the\nsubiect whereof was of the same substance of the saddle: vppon the\nmiddest whereof was grauen in Latine _Cerebrum est in capite_. And in\nlike manner brought about the out sides of his neck to the foretop of\nhis large and big head, it was there fastned together with an\nartificiall knot: from the which a curious ornament and verie notable,\nof Gouldsmithes worke, hung downe, ouer spredding his spacious face: the\nsame ornament being twise so long as broade, bordered about, in the\ntable whereof I beheld certaine letters, _Ionic_ and _Arabic_, in this\nsorte.\n  [Illustration:\n  \u03a0\u039f\u039d\u039f\u03a3 \u039a\u0391\u0399 \u0395\u03a5\u03a6\u03a5\u0399\u0391\nHis deuouring trunke rested not vpon the leuel of the base, but some\ndeale hanging downe, turned vppe againe towardes his face. His rigged\nlarge ears like a Fox-hounde flappingly pendent, whose vast stature was\nlittle lesse, then a verye naturall Olyphant. And in the about compasse,\nand long sides of the base, were ingrauen certaine _Hierogliphs_,\nor Egiptian caracters. Being decently and orderlye pullished, with a\nrequisite rebatement, _Lataster gule thore orbicle, Astragals_ or\n_Neptrules_, with a turned down _Syme_ at the foote of the base, and\nturned vp aloft with writhin trachils and denticles, agreeable and fit\nto the due proportion of so large a substance, in length 12. paces, in\nbreadth fiue, and in heigth three, the superficiall and outward part,\nwhereof was hewen in forme of a hemicycle.\nIn the hynder parte of which base and stone, wherevpon this mightie\nbeast did stande, I founde an assending place of seauen steps, to mount\nvp to the plaine superficies of the base wherevpon the _O_lyphant did\nstand. And in the reserued quadrangle perpendicularly streight vnder the\naforesaid brasen saddle, there was cut out and made a little doore and\nhollowed entrance, a woonderfull woorke in so hard a substance, with\ncertaine steppes of brasse, in manner of stayres, by the which a\nconuenient going vp into the body of the Olephant was offered me.\n  [Illustration]\nAt the sight whereof I extreamely desired to see the whole deuise & so\ngoing in, I assended vp to the heigth of the base wherevppon the\ncauernate, hollow, vast, large and predigious monster did stand, except\nthat same part of the Obelisk, which was conteyned within the voyde body\nof the beast, and so passing to the base. Leauing towards both sides of\nthe Olyphant so much space as might serue for any man to passe, eyther\ntowarde the head or hynder haunches.\nAnd within from the bending downe of the chine or backe of the beast,\nthere hunge by chaynes of copper an euerlasting lampe and incalcerate\nlight, thorough the which in this hinder parte I sawe an auncient\nsepulcher of the same stone, with the perfect shape of a man naked, of\nall natural parts. Hauing vpon his head a crowne of black stone as iet:\nhis teeth eyes and nayles siluered and standing vpon a sepulcher couered\nlike an arke, of scale woorke, and other exquisite lyneaments, poynting\nwith a goulden scepter, and holding forward his arme to giue direction\nto the former part.\nOn his left side he held a shield in fashion like to the keele of a\nship, or the bone of a horse head, wherevppon was inscript in Hebrew,\nAttic, and Latine letters, this sentence that is placed on the other\nside with the figure.\n  [Illustration:\n   \u05d0\u05dd \u05dc\u05d0 \u05db\u05d9 \u05d4\u05d1\u05d4\u05de\u05d4 \u05db\u05e1\u05ea\u05d4 \u05d0\u05ea \u05d1\u05e9\u05e8\u05d9__\n   \u05d0\u05e0\u05d9 \u05d4\u05d9\u05d9\u05ea\u05d9 \u05e2\u05e8\u05d5\u05dd \u05d7\u05e4\u05e9 \u05d5\u05ea\u05de\u05e6\u05d0 \u05d4\u05e0\u05d9\u05d7\u05e0\u05d9__\n  \u0393\u03a5\u039c\u039d\u039f\u03a3 \u0397\u039d, \u0395\u0399 \u039c\u0397 \u0391\u039d \u0398\u0397\u03a1\u0399-\n  \u039f\u039d \u0395\u039c\u0395\u039a\u0391\u039b\u03a5\u03a8\u0395\u039d. \u0396\u0397\u03a4\u0395\u0399. \u0395\u03a5-\n  \u03a1\u0397\u03a3\u0397\u0394\u0395. \u0395\u0391\u03a3\u039f\u039d \u039c\u0395.\n  NVDVSESSEM, BES-\n  TIA NIME TEXIS-\n  SET, QVAERE, ET\n  INVE NIES. MESI-\n  NITO.]\nAt which vncoth and straunge sight I stood not a little amased and\nsomewhat doubtfull what to imagine, turning my eyes to the contrarie\npart, I sawe in like sorte an other, as before burning light, and\npassing thorough betwixt the side of the beast, and the therein inclosed\npart of the Obelisk, I came towards the forepart of the Olyphant, where\nin like manner I found such an other fashioned sepulcher as the former,\nwith a stature or image standing therevpon as the other, sauing that it\nwas a Queene, who lyfting vp hir right arme with hir formost finger,\npoynted towards that part behinde hir shoulders, and with the other shee\nhelde a little table fast in hir hand, in which was written in three\nlanguages this epygram.\n  [Illustration:\n \u05d4\u05d9\u05d4 \u05de\u05d9 \u05e9\u05ea\u05d4\u05d9\u05d4 \u05e7\u05d7 \u05de\u05df \u05d4\u05d0\u05d5\u05e6\u05e8 \u05d4\u05d6\u05d4 \u05db\u05d0\u05d5\u05ea \u05e0\u05e4\u05e9\u05da__\n \u05d0\u05d1\u05dc \u05d0\u05d6\u05d4\u05d9\u05e8 \u05d0\u05d5\u05ea\u05da \u05d4\u05e1\u05e8 \u05d4\u05e8\u05d0\u05e9 \u05d5\u05d0\u05dc \u05ea\u05d9\u05d2\u05e2 \u05d1\u05d2\u05d5\u05e4\u05d5__\n  \u039f\u03a3\u03a4\u0399\u03a3 \u0395\u0399, \u0391\u039b\u0392\u0395\u0395\u039a \u03a4\u039f\u03a5 \u0394\u0395 \u03a4\u039f\u03a5\n  \u0398\u0397\u03a3\u0391\u03a5\u03a1\u039f\u03a5, \u039f\u03a3\u039d\u039f\u039d \u0391\u039d\u0391 \u03a1\u0395\u03a3\u039a\u039f\u0399.\n  \u03a0\u0391\u03a1\u0391\u0399\u039d\u03a9 \u0394\u0395 \u03a9\u03a3 \u039b\u0391\u0392\u0397\u0399\u03a3 \u03a4\u0397\u039d\n  \u039a\u0395\u03a6\u0391\u039b\u0397\u039d, \u039c\u0397 \u0391\u03a0\u03a4\u039f\u03a5 \u0395\u03a9\u039c\u0391\u03a4\u039f\u03a3.\n  QVISQVIS ES,\n  QVANTVNCVN-\n  QUE LIBVERIT\n  HVIVS THESAVRI\n  SVME AD MONEO.\n  AVFER CAPVT,\n  CORPVS NE TAN-\n  GITO.]\nThis noueltie worthie to be manifested, and secret riddle often to be\nread ouer, was not knowen to me, so as I rested doubtfull what the\ninterpretation of this sophisme should signify, not daring to trie the\nconclusion. But stricken with feare in this dark vnlightsome place,\nnotwithstanding the dimme burning lampe, I was more desirous to beholde\nand peruse that triumphant porch and gate as more lawfull to remaine\nthere than other-where. Whereupon without more adoe, I determined to\nleaue this place vntill another time, that I might more quietly at\nlesure looke vpon the same, and to prepare my selfe to beholde the\nwoonderfull worke of the gate: and thus descending downe I issued foorth\nof the vnbowelled monster, an inuention past imagination, and an\nexcessiue labour and bolde attempt to euacuate such a hard substance\nouer that other stones be, the workemanship within as curious as that\nwithout. Lastly, returned cleane downe, I beheld in the Porphire laste\nalong the sides notably insculpt and grauen these hierogliphies.\nFirst, the horned scalpe of an oxe, with two tooles of husbandry fastned\nto the hornes.\nAn altar standing vpon goates feete, with a burning fire aloft, on the\nforeside whereof there was also an eie, and a vulture.\nAfter that a bason and an ewre.\nA spindle ful of twind, an old vessel fashioned with the mouth stopped\nand tied fast.\nA sole and an eye in the bale thereof and two branches trauersed one of\nOliue, an other of Palme tree.\nAn Anchor and a Goose.\nAn olde lampe, and a hand holding of it.\nAn ore of ancient forme with a fruitefull Oliue branch fastned to the\nhandle.\nTwo grapling yrons or hookes.\nA Dolphin and an Arke close shut.\nThese hierogliphies were passing well cut on this manner.\n  [Illustration]\nWhich ancient maner of writing, as I take it, is thus to be vnderstoode.\n_Ex labore Deo natur\u00e6 sacrifica liberaliter paulatim reduces animum Deo\nsubiectum. Firmam custodiam vit\u00e6 tu\u00e6, misericorditer gubernando tenebit,\nincolumemque seruabit._\nLetting passe this most excellent rare, strange, and secret deuise and\nworke: _L_et vs returne againe to the prodigious horse, whose head was\nleane and little, of a small proportion and yet fitting the body, which\nseemed continually staring, fieerce and impatient, the flesh in his\nmuscles trembling and quaking, in such sort as that hee seemed rather\naliue than a fained imitation, with this Greeke worde in his face \u0393\u0395\u039d\u0395\u0391.\nThere were also other great peeces and fragments of diuers and sundry\nlineaments among the broken and decayed ruines, which I looked not on,\nstill running and sliding, time giuing me onely leaue to consider and\nperuse these foure rare wonders, the porch or gate, the horse, the\nColose, and the Elephant.\nOh reuerend arthists of times past, what despite hath gotten the vpper\nhand of your cunning that the same is buried with you, and none left for\nvs to inherite in this age,\nAt length being come to this ancient porch, a worke woorthie the looking\nvpon maruellously composed by exquisite rules, and by art notably\nbeautified, with diuers and sundry sorts of cuttings, which did inflame\na desire in me to vnderstand and finde out the lineaments and practise\nof the architect. I beganne after this maner, making a square from the\ntwo collumnes on either side in a perfect sort, in the which I tooke the\ndue proportion of the whole porch.\nA tetragon figure A. B. C. D. diuided by three lines straight, and three\nouerthwart equally distant one from an other will make sixeteene\nquadrats, then adde to the figure halfe as much more in like proportion,\ndiuiding the adiunct you shall finde foure and twenty squares. This\nfigure shall serue of credycels to make the inlepturgie and briefe\ndemonstration that followeth.\nDraw then in the first fygure A. B. C. D. two diagons, make also in the\nsame two lines, and straight downe, and the other ouerthwart, which make\nfoure quadrats mutually intersect,\nThen in the voide ouer the Isopleures make foure mediane prickes,\ndrawing lines from one to another, and they wil make the Rhombas.\nWhen I had drawne this figure after this manner I straightway mused with\nmy selfe, what reason should mooue many of our woorkemen in these dayes\neyther to thinke well of themselues, or take the art of building in\nhand, not knowing what it is? Making such grosse faults in churches and\ngreat mens houses, defaming arte, and so ignorant, that they seeme as\nthough they could not consider what nature hir selfe dooth teach vs in\nbehoulding of hir woorkes.\nAnd what parte soeuer is not agreeable with his principle, is foule and\nnaught. For take away order and rule, and what thing can any man make,\neyther beautifull to the eye, or of commendable proportion and durable:\nthen it must needes follow, that the cause of such inconuenient errors\ndoth proceed from ignorance, and hath his beginning from illiterature.\nAnd this notwithstanding, that although the perfection of this arte\ndooth not varie, & fall from his rectitude, yet the discreet and cunning\narchitect to grace the obiect, to the behoulders: may lawfullye eyther\nwith adiection or deminution, beautifie his worke, keeping whole the\nsollid part, with his vniuersall composition.\nI call that solid which is the bodye of the frame, which is the\nprincipall intent, inuention, fore setting downe, and symmetrie, or dew\nproportion of the building without any additions, rightlye examined, and\nperfectly composed, which will manifest the skill of the workeman, and\nthe same afterwardes to adorne and beautifie, which adiuncts is an easie\nmatter. Wherein is also to be considered, the dew ordering and placing\nof euery thing, and not to set a crowne vpon the feete, but vpon the\nhead, and so oualing and denticulating, and other cuttings of sundrye\nsorts in their seuerall and best fitting places, the chiefe inuention\nand disposing whereof, resteth in the rare and cunning architect, but\nthe labour and woorking therof to the vulgar and common sort of\nmannalistsand seruants to the architect, who if he will do well, he must\nin no wise be subiect to auarice.\nAnd besides his skil he must be honest, no pratler full of words, but\ncourteous, gentle, bening, tractable, patient, mery & pleasant, full of\nnew deuises, a curious searcher into all artes, and well aduised in his\nproceeding, least with rashnes he comit a fault or absurditie in his\nworke, and heereof thus much shall suffice.\n_After that _Poliphylus_ had at large made a demonstration of the dew\n  proportion of the Gate, hee proceedeth to describe the ornaments\n  thereof, and their excellencie._\nI hauing beene somewhat prolix and tedious in my former purpose, it may\nbe that it hath bred some offence, to such as dayly indeuour to occupie\ntheyr sences in the pleasaunt discourses of loue. But it wyll also\nprooue no whit displeasant, if with a lyttle patience, they restraine to\nglutte themselues with the walowish sweetnes of deceyueable delightes,\nand trye the taste of a contrarye vyand.\nAnd for as much as the affections of men are naturally variable and\ndifferent one from an other: vpon this occasion I may bee excused. For\nalthough that bread sometime denyed and kept backe from the hungrie\nbody, may cause a hard conceit, yet when it is eftsoones offered vnto\nhim, the mallice is forgotten, and the gift very gratefully receyued.\nNowe hauing in some sorte spoken of the right vse of architecturie, and\nthe direct waye and meanes by order and rule, to finde out, the set\ndowne deuise, and solyde bodye or grounde of the woorke, with facilitie\nthat beeing found out, the architector may vse sundrye deuisions in\ndiuerse perfections, not vnlike vnto a cunning Musition, who hauing\ndeuised his plaine grounde in right measure, with full strokes,\nafterwarde wyll proportion the same into deuisions, by cromatycall and\ndelyghtfull minims crotchets, and quauers, curiously reporting vpon his\nplaine song. Euen so after inuention, the principall and speciall rule,\nfor an Architector is a quadrature, the same deuided into smales the\nharmonie and sweete consent of the building, setteth foorth it selfe,\nand the conuenient adiunctes, agreeable to theyr principall.\nIn all which this porche was most excellent, both for the rare inuention\nand woonderfull composition thereof, and the strange additions to\nbeautifie the same, in such sorte so exquysite, so fitly placed, and so\ncuriouslie cut and ingrauen, as the smallest part thereof could not bee\naccused of anye fault, but the woorkman commended for the perfection of\nhis skill.\nFirst vpon my right hande belowe, I beheld a stilypode or square stone,\nlike an aulter vnder the bases of the columnes, which hauing vpon the\nvpper parte a conuenient and meet coronice, and accordingly imbowed, the\nbottome and lowest part in like manner was fashioned, so as the quadrate\nand aforesayd stilypode, was no broder then long, but a right\nquadrangule. Which aulter (as I may tearme it) sidelong about, wrought\nwith leaues, hollowed vnder with a gulaterie, and wrapt ouer wirh the\nsame foliature and leafe worke, hemming in the smooth face or table of\nthe Stilypode of shining white alliblaster, polished and plaine, the\noutward part of the quadrangule, equilaterally compassing about the\nsame, wherevpon with a woonderfull curiousnes was ingrauen a man neere\nhis myddle-age, of a churlish and swarffie countenance, with an vnshaply\nbeard, thick, and turning into his chyn, by the towghnesse of the hard\nskinne, and vneasie growing out of the hayre.\nHe sat vpon a stone with an aporne of a Goates skinne, the hinder parts\ncompassing his waste, and tyed behynde with a knotte, and the neck part,\nwith the hayrie side next him, hung downe betwixt his legges. Before him\nin the interstice of these grose and tumorus calfes, there was an anuill\nfastned vpon a knottie peece of a tree, wherevpon he was fashoning of a\nbrigandine or habergion of burning mettall, houlding vp his Hammer, and\nas it were striking vpon his worke.\nAnd there before him was a most noble woman, hauing two fethered wings\nset vpon hir delicate and tender shoulders, houlding hir sonne an\ninfante naked, which sate with his little hyppes vpon the large and\ngoodly proportioned thighes of the faire goddesse his mother, and\nplaying with hir, as she held him vp, and putting his feete vpon a\nstone, as it had beene a little hill, with a fornace in a hollow hole,\nwherin was an extreame whote burning fire.\nThis Ladye had hir fayre tresses curiouslie dressed vpon hyr broad and\nhighe forhead, and in like sorte compassing about with abundance, hir\nhead in so rare and delicate a sort, that I marueyled why the\nBlacksmithes that were there busie at theyr worke, left not off to looke\nstill vpon so beautifull an obiect. There was also fast by, of like\nexcellent woorkemanship, a knight of fierce countenance,[A] hauing vpon\nhym an armour of brasse, with the head of _Medusa_ vpon the curate or\nbrest plate, and all the rest exquisitely wrought and beautified, with a\nbandilier ouerthwart his broad and strong brest, houlding with hys\nbrawny arme a halfe Pike, and raysing vp the poynte thereof, and bearing\nvpon his head a high crested helmet, the other arme shadowed and not\nseene by reason of the former figure: There was also a young man in\nsilke clothing, behynde the Smith, whome I could not perceiue but from\nthe brest vpwarde, ouer the declyning head of the forenamed Smith. Thys\nrehearsed hystorie, for the better and sweeter pleasing to the eye, the\nworkeman had graced in this sort. The playne grounde that was hollowe\nand smoothe in euery cutting out of a limme or body, vpon the table of\nthe stylipode, was like vnto red coroll and shyning, which made such a\nreflection vpon the naked bodyes, and theyr members betwixt them, and\ncompassing them about, that they seemed lyke a Carnation Rose couler.\n    [Sidenote A: Mars.]\nVpon the left side of the doore in the like aulter or stylipode vpon the\ntable thereof, there was ingrauen a yoong man of seemly countenance,[A]\nwherein appeared great celerity: he sate vpon a square seate adorned\nwith an ancient manner of caruing, hauing vpon his legge a paire of half\nbuskens, open from the calfe of the legge to the ancle, from whence grew\nout on either ancle a wing, and to whome the aforesaide goddes with a\nheauenlye shape, her brests touching together and growne out round and\nfirme without shaking, with her large flankes conformable to the rest of\nhir proportion before mentioned with a sweet countenance offered yoong\nand tender sonne ready to be taught: the yong man bowing himselfe\ncurteously downe to the childe, who stoode before him vppon his pretty\nlittle feete, receiuing from his tutor three arrowes, which in such sort\nwere deliuered as one might easelye coniecture and gather after what\nmanner they were to be vsed: the goddesse his mother holding the empty\nquiuer and bowe vnbent, and at the feete of this instructor lay his\nvypered caduce.\n    [Sidenote A: Mercurie.]\nThere also I saw a squier or armour-bearer and a woman with a helmet\nvpon her head carying a troph\u00e6 or signe of victorie vpon a speare after\nthis manner.[A] An ancient coate-armor hung vp, and vpon the top thereof\nor creast, a spheare vpon two wings, and betwixt both wings this note or\nsaying, _Nihil firmum_, Nothing permanent: she was apparelled in a thin\ngarment carried abroad with the wind, and her breasts bare.\n    [Sidenote A: Amor mi troua di tutto disarmato.]\nThe two straight pillars of Porphyre of seuen diameters vpon either of\nthe aforenamed stilipodes and square aultars did stretch vpward of a\npumish or tawnie colour, the out sides shining cleere and smoothly\npollished, chamfered, and chanelled with foure and twenty rebaternents\nor channels in euery collumne betwixt the nextruls or cordels.\nOf these the third part was round, and the reason of their cutting in\nsuch sort (that is two parts chamfered, & the third round) as I thought\nwas this: the frame or temple was dedicated to both sexes, that is, to a\ngod and a goddesse, or to the mother and the son, or to the husband and\nthe wife, or the father and the daughter, and such like. And therefore\nthe expert and cunning workemen in elder time for the feminine sex, did\nvse more chamfering and channelling and double varietie then for the\nmasculine, because of their slippery and vnconstant nature.\nThe cause of so much rebating was to shew that this was the temple of a\ngoddesse, for chamfering dooth set foorth the plytes of feminine\napparell, vpon the which they placed a chapter with prependent folding,\nlike vnto plyted and curled haire, and feminine dressing, and sometimes\nin stead of a chapter a woman\u2019s head with crisped haire.\nThese notable and faire collumnes aforesaide did rise vp in length vpon\ntheir vnderset bases of brasse with their _Thores_ and _Cymbies_[A]\nwrought with a foliature of oke leaues and acornes winding about their\nchapters standing vpon their subiect _Plynths_.\n    [Sidenote A: Thores and Cymbies be the outward parts of a chapter or\n    head of a pillar sticking out further than the pillar wrything and\n    turning in, wrought with leaues, the worke is called of caruers &\n    painters draperie and celerie.]\nThe Chapters of the same substance of their bases, with requisite meete\nand conuenient proportion aunswerable to the harmonie of the whole\nworke. Such as _Callimachus_ the chiefe caruer to _Calathus_ the sonne\nof _Iupiter_ did neuer performe or come neere in the erected sepulcher\nof the _Corinthian_ Virgin, beautified with draperie of double\n_Achanthis_.\nThe Plynthes whereon the chapters did stand wrought with winding and\nturning workes, and in the middest, decorated with a Lillie, the bowle\ngarnished with two rowes of viii. leaues of Achanthus, after the Romaine\nand Corinthian maner, out of which leaues came little small stalkes,\nclosing together in the middest of the boule, shewing foorth a fayre and\nsweet composed Lyllie in the hollowing of the Abac or Plynth, from the\nwhich the tender stalkes did turne round together, vnder the compasse of\nthe square Abac, much after the woorke that _Agrippa_ caused to bee\nmade, in the porche of his woonderfull Pantheon.\nLet vs come now to the lymet and lowest parte of the doore, for\nentrance, which was of a great large and harde stone, powdered with\nsundry sorted spottes, white, black, and of a clay couler, and diuers\nother mixtures: vppon this stood the streight cheekes and sides of the\ndoore, with an interstitious aspect, inwardly carued with as great\ncunning as the rest. Without any signe of eyther hookes or hinges, below\nor aboue.\nThe arche of which doore compassing like a halfe cyrcle, was wrought\ncuriouslye and imbowed, and as it were bounde about with laces like\nbeads of brasse, some round, and some like Eglantine berries of a\nreddish couler, hanging downe after an auncient manner, and foulded and\nturned in among the tender stalkes.\nThe closing together and bracing of which hemicycle or arch, worthie of\nadmiration, of a rare and subtile deuise, and exquisite polyture, did\nthus obiect and present it selfe to my sight.\nThere I beheld in a hard and most black stone, an eagle displayed, and\nbearing out of the bignesse of a naturall eagle, which had louingly\nseazed and taken in hir foote a sweete babe in the swadling cloutes,[A]\nnicely, carefully, and gently houlding the same, least that hir strong,\nsharpe, and hooking pounces, should by anye meanes pierce thorough the\ntender skynne of the young infant.\n    [Sidenote A: The Eagle of Iupiter that carryed Ganimed.]\nHir feete were fixed about the rising vp chist of the childe, whome she\nhad made bare from the nauell vpwarde and downeward so as the naked\nhippes might be seene betwixt the fethered thighes of the Eagle. This\nlittle infant and most beautifull babe (worthie and meete for him that\nhe was seazed for) by his countenance shewed as if he had beene afraide\nof his fortune.\nAnd thus lying in the foote of the Eagle, he stretched both his armes\nabroade, and with his little fat hands tooke fast hould vpon the\nremigiall bones[A] of the Eagles pinions displayed, as aforesaid. And\nclasping his swelling prittie legges and feete, about hir suruaighing\nspreding traine, which laye behinde the rising vppe of the arche.\n    [Sidenote A: The bones next the qack in the wing, whiche in a hawke\n    excelleth all proportions of other birds.]\nThis little childe was cut of the white vayne of Achates[A] or Onix, and\nthe Eagle of the other vaine of the same stone called sardius which is\nof black couler of some called Cordeoll, ioyning both in one selfe same\nstone. Whereat I stood musing and commending to my selfe the ingenious\nand apt inuention of the Arthist, in the vse of such a stone, which of\nhis owne nature to contrarie proportions affoorded contrarie coulers,\nand in such sort as by the raysing vp of hir small plummage aboue hir\nseare, hir beack halfe open, and hir toung appearing in the middest\nthereof, as if she had beene resolutely intended, and eagerly bent to\nhaue gorged hir selfe vpon it.\n    [Sidenote A: Achates is a pretious stone wherein are represented\n    the figures of the nine Muses, of Venus and such like beautiful\n    personages.]\nThe hemicicle or arche rising rownd from the vpper part of the streight\ncheeke of the entrance, according to the thicknes thereof was disposed\ninto losenges or squares, wherein were carued Roses, theyr leaues and\nbranches hanging in a curious and delightfull order to behoulde, ouer\nthe entry of the Gate.\nIn the two Triangles occasioned by the bow of the arche there were two\nfayre Nymphes of excellent proportions and shapes, theyr clothes which\ncouered theyr Virgins bodyes, giuing place for theyr legges, brests, and\narmes to be bare, theyr hayre loose and flying abroad, and towardes the\nbrace, and knitting together of the arche aboue, they held a victorious\ntroph\u00e6.\nThe ground of which tryangle was of black stone, the better to shew the\nperfection and truthe of the mettals in the troph\u00e6s, and the beautifull\nbodyes of the delycate virgins.\nAboue these mentioned partes, was the Zophor,[A] in the myddest whereof,\nI beheld a table of goulde, wherein was this Epigram in Cappitall Greeke\nLetters of Syluer. In thys sorte reporting.\n    \u0398\u0395\u039f\u0399\u03a3 \u0391\u03a6\u03a1\u039f\u0394\u0399\u03a4\u0399\u039a\u0391\u0399 \u03a4\u03a9 \u03a9 \u0395\u03a1\u039f\u03a4\u0399 \u0394\u0399\u039f\u039d\u0399\u03a3\u039f\u03a3 \u03a5\u039a\u0391\u0399\n        \u0394\u0397 \u039c\u0397\u03a4\u03a1\u0391 \u0395\u039a \u03a4\u03a9\u039d \u0399\u0394\u0399\u03a9\u039d \u039c\u03a5\u03a4\u03a1\u0399\n            \u03a3\u03a5\u039c\u03a0\u0391\u0398\u0395\u03a3 \u03a4\u0391\u03a4\u0397.\n    _Diis veneri filio amori, Bacchus, & Ceres de propriis,\n        S. substantiis matri pientissim\u00e6._\n    [Sidenote A: Zophor is a border wherin diuers things are grauen.]\nEyther sides of which table was reteind and held vp with two babes or\nwynged spyrits of perfect and liuelye shapes, as if they had beene\ncelestiall bodyes, vppon a ground of Iasul or blew Saphyrs to grace the\nmettals and imagerie.\nVpon the face of the Zophor extending and stretching along ouer the\ncolumnes of porphir stone were ingrauen certain spoiles or curates,\ngorgets of mayle, vaumbraces, gauntlets, shields, Targets, head-peeces,\nmaces, battell Axes, spurres, quiuers, arrowes, dartes, broken launces,\ncurtilaxes, and other auncient instruments of warre. As well ayerie and\nmarine, as for the field singularly well cut, and manifesting to the\nbehoulder both victories, force, and triumphes, after a mortall effusion\nof bloud.\nVpon this in order stood the coronice, wrought with such lyneaments as\ndecently concurred, and were aunswerable to the excellencie of the rest\nof the worke: for other wise, as in a mans body one qualitie being\ncontrarie to another, sicknesse dooth follow, the humors oppressing one\nan other in abundance: so in building if the adiuncts be vnaptly\ndisposed, and vndecently distributed there will fall out a fowle\ndeformitie.\nFor a frame and building growes weake and vnseemely wherin cannot be\nfound a sweete harmonie and commodulate order and concent.\nWhich thing many moderne ideots doe confound, being ignorant in Locall\ndistribution. For a cunning crafts master will in his worke shewe an\nallusion or resemblance to a humaine shape and proportion beautifully\nadorned in apparrell.\nAboue ouer the coronice, by an inuers gradation there were fowre\nQuadratures or square Tables, two right ouer the chamfered columnes, and\nchannelled pyllars, and two within them. In an other deuision, betwixt\nthe said two contrast and inwarde tables, there stood a Nimph in hir\nAnagliph[A] most rare and excellent of Orichalke or yealow Latin,\nhoulding in eyther hand a Torche, one of them reuersed and turned\ndowneward, beieng extinct and put out, and the other burning towardes\nthe Sunne. The burning Torche in hyr righte hande, and the extincte in\nhyr left.\n    [Sidenote A: Anagliph smothly chased out with the hammer and not\n    carued.]\nIn the quadriture vppon the right side, I behelde the iealous\n_Climene_,[A] with her haire trans-formed into an hearbe called _Venus_\nmaid, or Lady hearbe, & _Ph\u0153bus_ in a cruell indignation & wrathfull\ndispleasure, she following of him weeping, from whom he fled hastening\non forward hys swift horses, as one that flyeth from hys mortall and\ndeadly enemie.\n    [Sidenote A: Clymene the mother of Phaeton.]\nVppon the Table ouer the Columnes on the left side in a curious and rare\nvnusuall caruing, there was the resemblance historyed of the\nvncomfortable and still mourning _Cyparissus_ holding vp hys handes and\narmes toward the Sunne, and making his mone to _Apollo_ for the wounded\n_Cerua_.\nIn the third Table nexte the last mencioned, in a worke answerable to\nthe presedent and former, I behelde _Leucothoe_, wickedly slayne of hyr\nown Father, chaunging and transforming her fayre yong and tender flesh\ninto smooth barke, shaking leaues and bending wandes.\nIn the fourth Table, was represented the discontented & displeasant\n_Daphne_, at the burning desires of the curled headed _Delius_, rendring\nvp by little and little her virgins body vndefiled, towards the hote\nheauens, beeing metamorphised most pyttifully into a greene Laurell.\nNowe successiuely in order ouer the afore-mencioned Tables and\nquadratures in the _Zophor_, wherein these Histories were represented in\nshapes, there was extended and laide ouer a Coronice denticuled & oualld\nwith interset stralets, betwixt the iates of the Oualls, and leafeworke\nand the Imbrices with the rest that appertayneth to the setting forth of\nthe same (past my skill to report) without any fault or defect: and\nlastly, the syme was adorned heere and there with the leaues of\n_Achanthis_.\nAnd to return to the view of the whole frame, in the disposing thereof\nas aforesaide,[A] the Coronices by a perpendycular lyne were\ncorrospondentand agreeing with the faling out of the whol worke, the\nStilliced or Perimeter, or vtterpart of the vppermost Coronice onely\nexcept.\n    [Sidenote A: A petiment in corrupt English.]\nIt followeth to shew and speake of the _T_able or inward part of the\n_T_rigonall: within the which, according as the extreames of the same\ntriangle would permit, there was presented to my view, a Crowne or\nGarland of diuers leaues, fruites, and stalkes, foulded vppe and wrapte\ntogether of a greene stone knitte in foure partes, the byndings of the\nselfe same stalkes, holden by two Mermaydes, the vpper parts of them of\na humayne shape, and that vnder the nauell like a Fyshe, their one hande\nvp, and the other belowe on the Garlande, their scalye tayles extending\nto the nethermost corners of the Triangle, vppon the top of the Coronice\nhauing at theyr extreeme partes theyr fishy winges or finnes. Theyr\nfaces like vyrgines, theyr tresses of haire, partly curling vppe vppon\ntheir forheades, some turned about their heads and rowled vp, some\ndepending downe vppon theyr temples, and crisping and inanulating by\ntheir eares. From betwixt their shoulders grewe their winges like\nHarpies, stretching downe and extending to the foulding and turnings of\ntheyr tayles, vpon their monstrous flankes grew out their fynnes to\nswimme withall, their beginning, their fishie and scalye substance, and\nfrom thenceso continuing theyr nether parts downewarde.\nWithin the saide Garland I beheld a rough Milche Gote,[A] which a little\nchild did suck, sitting vnder hir side vpon his fleshie young legges one\nstreight foorth, and the other retract and bowed vnder him. With his\nlittle armes houlding himselfe by the hearie and rough locks, his\ncountenance and eyes vpon the byg and full vdder thus sucking. And a\ncertaine Nimphe, as it were speaking woords, and giuing voyces of\ncontentment, to the Goat and bowing downe hir selfe with the left hand,\nheld vp one of the feete, and with the right hand putting the pappe to\nthe smacking kissings of the sucking infant, and vnder hir were these\nletters _Amalthea_.[B]\n    [Sidenote A: Iupiter.]\n    [Sidenote B: Iupiters nursse.]\nAnother Nimphe stood against the head of the Goate, with one arme\ncarefully compassing the neck, and with the other shee held hir by the\nhorne.\nIn the middest stood the third Nimphe with greene bowgh leaues in one\nhand, and in the other an oulde fashioned drinking bowle, more long then\nbroad, like a boate by a little handle. Vnder hir feete was written,\n_Melissa_.[A]\n    [Sidenote A: The daughter of Melissus and Iupiters nursse.]\nBetwixt one and other of the three fore specified Nymphes, there were\ntwo other hauing Cymbals in theyr handes, as it were playing and\ndauncing, euery one apparrelled according to the perfection of theyr\nbeauties, with an artificiall performance of workmanship in the\nvndertaken proportions, that they rather seemed the substances\nthemselues then a Lythoglyph an Imagerie, either by _Policletus_,\n_Phidias_ or _Lysippus_, neyther did y^e _Anaglipts_[A] to _Artemisia_\nthe Queene of _Caria_, _Scaphes_, _Briaxes_, _Timotheus_, _Leocaris_ and\n_Theon_, come any thing neare for the workemanship heereof seemed to\nexcell the cunning of any humaine Lapicidarie, caruer grauer, or cutter\nwhatsoeuer.\n    [Sidenote A: Anaglipts are cunning carues and grauers.]\nAboue this foresayde Triangle, and vnder the vpper coronice in a smooth\nplaine were these two Attic wordes in capitall Letters, \u0394\u0399\u039f\u03a3 \u0391\u0399\u0393\u0399\u039f\u03a7\u0399\u039f\u039d.\nThis conspitious porche and gate, most woorthye to be behelde, thus\nstoode of a maruelous composition, excellently disposed. If I had not\nexplaned the commodulation and harmonie heereof particularly, I might\nhaue beene blamed for my prolixitie and tediousnesse, and for wanting of\nfit words, in the discription. And thus for this time heereof so much.\n  [Illustration:\n  \u0394\u0399\u039f\u03a3 \u0391\u0399\u0393\u0399\u039f\u03a7\u0399\u039f\u039d]\nIt must needes follow, that all the rest of the aforesaide court on\neuery side was beautifull to behold, and of stately workemanship by that\nwhich still remained standing: as in the inward parte the naues and\ncolumnes carrieng and bearing vp an immesurable and monstrous weight,\nand Corinthies of a lesser sort, a diuine and vnknowen work abounding in\nvariety of perfections as proportion required and needfullnes did desire\nto beare vp the burthen that was laide vppon them. Their ornature and\ndecking with woorkes, and deuises imitating the apparreling of princely\nbodies indewed as it were with an artificiall reason. For as to a large\nbig and corpulent body strong legges, and broad feete, are necessarie to\nbeare and carry the same: so in a modulate and well composed building,\nto sustaine great weights, Naues are appointed, and for beautie,\ncolumnes, Corinthies, and slender Ionices, are set vpon them. And this\nwhole woorke euen after such sorte as was requisite for the harmonie\nthereof, euen so it stood in an approoued excellencie.\nWith diuersitie of coulers, sweetlye set, and aptlye disposed, the\nreflexion of one beautifing another, and all together making a gratious\nobiect. Of _Porphyrit_, _Ophit_, _Numidian_, _Alabastrit_, _Pyropecil_,\n_Lacedemonian_ greene, and white marble, diuerslie watered, and of\n_Andracine_ with white spottes, and many others of strange sorts and\ndiuers commixtures.\nI found one rare forme of a base, in fashion like a cushion vpon the\nplynthe whereof stood two trochils or torrules, with an interposition of\nHypotracles or shaftes, and Astragals, with a supreame Thore.\nDiuers places were hidden and couered ouer with winding, felted and\nspreding Iuie, full of black berries, and greene soft leaues heare and\nthere growing vp, and hindering the inwarde obiect of the auncient\nworke, with other Murall and wall weeds comming out of the chinkes and\nclifts, as the bell flowre. Venus Nauill, & Erogennet, of some called\nLoue, to whome he is gratefull, bushing downe againe toward the ground,\nin other ryfts grew Mowse-eare, Polypodie, Adientus or Lady hayre, the\niagged and curled Cithracus the knotted Lunarie minor, Prickmaddam,\nPolytricon, or goulden lockes and such like, which vse to grow in\ndecayed buildings, and ould stone wales, so that many woorthie peeces\nwere inuested and hydden from me, with such like weedes and greene\nOlyues the garnishers of ruines.\nThere was in diuers places inestimable huge downe falles of many\ncolumnes or rather confused piles of broken stones, and vnshapely\nCulpins mounting vp from the earth.\nAmong which downefallen peeces I might see the remaynders of diuers\nshapes of men of sundrie sortes, many naked, other some hauing their\nmembers couered with folded and plited induments, fast sticking to their\nnaked proportions. Some standing vpon the left foote, others vpon the\nright in a streight sort, with their heads perpendicularly, euer the\ncenter betwixt their heeles, and some looking sidewaies in height, foure\nCubites of sixe foote.\nOthers standing vppon both feete, some deale distant one from an other,\nand each one in a maiestie sitting in their thrones, and the rest with a\nrare and modest grace in their best pleasing and appointed seates.\nThere also I beheld innumerable _troph\u00e6s_, spoyles of armor, and\ninfinite ornaments, with the heades of Oxen and Horses of conuenient\nbignes, and about their hornes part of their garlands of leaues,\nfruites, twigges, braunches and floures, and some about part of their\nbodies, with little children riding vpon them and playing, in so perfect\na sort and wished order, as the most skilfull workemaister full of\nvarietie, labour, studie, and industrie, could deuise and performe. With\nwhat care and paine his abounding skill did plainly manifest, and with\nwhat pleasure the effect of his purpose did no whit obscure.\nAnd with such an _Eurithmie_ or apt proportioning of members, hee did\nshewe the subtiltie of the art of _Lapicidarie_, as if the substances\nhad not beene of the hardest marble howsoeuer, but of soft chaulke or\nPotters claie, and with what conclansture the stones were couched, and\nby what Artillerie, rule and measure they were composed and set, it was\nwoonderfull to imagine.\nThis was the true Art enucleating and discouering the ignorance that wee\nworke in, our detestable presumption, and publike condemned errors.\nThis is that cleare and perfect light, which sweetly and with our\nvnconstrained willes draweth our dimme sighted eies to contemplate and\nbehold the same. For none (vnles it be he which of set purpose refuseth\nto behold it) but his eyes would dasell with continuall desire to see\nit.\nThis is that which accuseth horrible couetousnes, the deuourer and\nconsumer of all vertue, a stil byting and euerlasting greedie worme in\nhis heart that is captiuated and subiect to the same, the accursed let\nand hinderance to well disposed wittes, the mortal enemy to good\nArchitecturie, and the execrable Idol of this present world, so\nvnworthily worshipped, and damnably adored. Thou deadly poison to him\nthat is infected with thee, what sumptuous workes are ouerthrowne, and\nby thee interdicted.\nHerewithall I beeing rauished and taken vp with vnspeakeable delight and\npleasure in the regarding of this rare and auncient venerable monument\nof such a grace and admiration, that I knew not to which part to turne\nme first, here and there willingly looking about, and thereat amazed,\nconsiderately perusing ouer what the ingrauen histories presented vnto\nme, as I remoued my selfe from place to place, with an vnknowne delight,\nand vnreportable pleasure to beholde the same, gaping at them with open\nmouth, forgetting my selfe like a young childe, neuer satisfying my\ngreedie eyes and vnsaciable desire to looke and ouerlooke the exquisite\nperfection of the auncient worke, I was spoiled and robbed of all\nthoughts whatsoeuer, the remembrance of my desired _Polia_, often\naccurring, onely excepted. But with an extreeme and deepe set sigh, let\nvs leaue her a litle, and returne again to our continued purpose.\n  [Decoration]\n_Poliphilus entring a little waye in at the described porch, with great\n  delight he there also beheld how it was garnished and adorned, and\n  after as he was comming out he met with a monstruous dragon whereat\n  he was extreemlie afraide, and compelled to runne backe into the\n  building, and at last getting foorth with much adoe hee came into a\n  fertile place._\nA great and commendable thing with out dout it shold be, trulie to\ndiscribe, & from point to point, to set down the incredible work, and\nvnimagined composition, of so vast a frame, and huge bignes, of so great\na buildinge with the excellencie of the entrance, in a conspicuous and\nsightly place, conueniently situated, where of my delight to behold\nthem, did exced the greatnes of my admiration breeding in me such a\nconceit so as I perswaded my self that _Iupiter_ durst not vndertake the\nlike to the rest of the gods, & certainly beleeuing that no workman, or\nhuman witt could compase so huge a frame, expresse so notable conceits,\nor imagine and inuent so rare deuises and so gorgiouslie to garnishe\nthem, in so singuler an order and simmetry, to dispose them, and without\nsupplement or correction perfictlye to finishe them. A rare and insolent\npride in a building. Vppon which occasion I was in some doubt and that\nnot a little that if the naturall historiographer had seene or heard of\nthis, hee woulde haue scorned that of Egipt, and the cunning and\nindustrie of the woorking thereof, for that heerein the sundrie and\ndiuers woorkes effected by many seuerall workmen seemed in the\nperfections, of their dewe proportions as if they had been performed by\none himselfe.\nHe would also as lightlie haue regarded the skillfull cunning of\n_Satirus_ the architect and other of fame, especially _Simandrus_, for\nthe woorke of _Memnon_, who cut the three statures of _Iupiter_ in one\nstone, the feet being aboue seauen cubits long.\nTo this the representation of the magnanimous _Semiramis_ carued out of\nthe mountaine _Bagistanus_ must geue place.\nAnd letting passe to speake of the insolent greatnes of the Piramides of\nmemphis, those writers at large would haue bente them selues to this\ndescription. And leauing vnreported, the famous Theaters, Amphitheaters,\nBathes, and building sacred and prophane, carriages, of waters, and\ncolosses, and that of Appolline translated by_Lioculus_. Or the temple\ndedicated to _Iupiter_ by _Claudius C\u00e6ser_. Or that of _Lisippus_ at\n_Tarentum_, or the wonder of _Carelindius_ at the Rhodes, and of\n_Xenodorus_ in France, and in Roome. And the colosse of _Serapus_ nine\ncubits longe of Smarage or _Emerauldes_, or the famous Labyrinth of\n_Egypt_. Or the representacion of _Hercules_ at _Tyre_.\nThey woulde haue accommodated their sweete styles, to the commendation\nheard of as aboue all other most excellent, although the Obelisk of\nIupiter, compact of fower frustes, fortie Cubits high, fower Cubits\nbroade, and two Cubits thick, in his deluber within the temple dooth\nmanifest it selfe to be a wonderfull miracle.\nVnsaciable thus casting mine eyes, and turning vp my countenance now\nthis way & now that way, towards this huge & mighty frame, I thus\nthought with my selfe. If the fragments and remaynder of so sacred an\nantiquitie, and if the greet and dust of such a decayed monument, can\nbreed a stupifaction in the admiration thereof, and cause so great\ndelyght to behould the same, what would it haue done in chiefest pride.\nAfter this my discourseing, reason perswaded mee to suppose, that with\nin might bee the Aultar of _Venus_ for hir misticall Sacrifices and\nsacred flames, or the representation of hir Godhead, or the _Aphrodise_\nof hir selfe and hir little Archer, and therefore with a deuoute\nreuerence, my right foote beeing set vppon the halowed lymit of the\ndoore, there came towards me flying a white _Horix_.[A]\n    [Sidenote A: A bird of slow flight & long liuing, in old monuments\n    by Augurs dedicated to Saturne.]\nBut I sodainlye with out any further regard or curious forcaste which\nwith my searching eies went in as the spatious and lightsome entrie\ngaueme leaue, representing vnto me such sights as merit, and are\nCondigne of euerlastinge remembrannce, in ether sydes stilled with smoth\npoollishede Marble, in the middle parte where of there was impacte a\nrounde table, inclaustrede and compassede about with a greene Stonne\nverye pretious and accordinglie asosciated with curious workemanship.\nAnd the opposite of verie blacke stone, scorning and contemning the\nhardnes of iron, and cleare and shining as a mirror. By meanes whereof\nas I passed by (vnawares) I grew afrayd at my owne shadow, neuertheles I\nwas by an by comforted with vnexspected delight, for the place that\noccasioned my disquiet nowe offered vnto me the grounde of all sciences,\nhistoried in a visible manifest and experte painting.\nAnd on either sides vnder the same beautifull and most noble tables,\nthere were placed all a long seates of stone. The pauement neat and\ncleane from dust, being made of _Ostracus_.[A]\n    [Sidenote A: Ostracus be pounded shels mixed with lime, whereof a\n    plaster is made to floor withall.]\nAnd so in like manner the coloured vpper seeling was pure and voyd of\nSpiders and Cobwebs, by reason of the continuall fresh ayre both entring\nin and going out.\nThe seeling of the walles as aforesayde, mounted vp to the bendyng of\nthe Arche from the Chapters which stood vpon their strict and vpright\nAntes euen to the vttermost ende of the entrie, which was by my\nperspectiue iudgement twelue paces.\nFrom which perpolyte ligature and fastned ioyntes, the roofe of the\nentrie all the length thereof, did march with a hemicircubate flexure,\nanswerable to the Antes and streight sides of the afore described porche\nfull of varieties and exquisite representments, rarely ingrauen and of\nlittle water monsters, as in the water it selfe in their right and well\ndisposed plemmyrules, halfe men and women, with their fishie tailes:\nsome imbracing one an other with a mutuall consent, some playing vppon\nFlutes, and others vpon other fantasticall instruments.\nSome sitting in straunge fashioned Charriots, and drawne in them by\nswift Dolphines, crowned and adorned with water Lillies sutable to the\nfurniture of the garnished seates: some with diuers dishes and vessels\nreplenished with many sortes of fruites. Others with plentiful copies,\nsome coupled togither with bands, and others wrastling as they did,\nriding vppon _Hipposatamies_, and other sundrie and vncoth beastes, with\na Chiloneall defence.\nSome wantonly disposed, others to varietie of sportes and feastes, with\nliuely indeuours and quicke motions, most singularlye well set foorth,\nand filling all ouer the aforesayde arched suffite.\nAlong vnder the bending ryse of the entrie, I beheld a singular\nwoorkemanship of sundrie representments and counterfeits, in an\nexcellent Thessellature, bright shining lyke goalde: and of diuers other\ncoulers, with a border two foote broade, compassing about the turning\ncouer of the roofe, both vnder and aboue, and deuiding them from the\nwoorke, vpon the plaine sides, of so perfect and fresh coulers, as if\nthey had beene new set, with a naturall leafe woorke of an emerawld\ngreene, vppon a punice or tawnie grounde, with Flowers of _Ciantes_ and\n_Ph\u00e6nicees_ adulterated with curious knottes and windings, and in the\nconteyned space of the aforesayde sides, I sawe this auncient Hystorye\npaynted.\n_Europa_ a young Ladye, swimming into _Creete_ vppon a prestigious Bull.\nAnd the edict of King _Agenor_ to his Sonnes _Cadus_, _F\u0153nice_, and\n_Cilicia_, to finde out theyr defloured sister, which thing they could\nnot do, but after that they had valiauntly kylled the skalie fierce\nDragon that kepte the fayre Fountayne: and consulted with _Appollo_,\nthey determined with theyr followers, and agreed to builde a Cittie,\nwhere the bellowing Heyffer should appoynte, wherevppon that countrey,\neuen to this daye carryeth the name of the bellowing of a Cowe _Europe_.\n_Cadmus_ builte _Athens_. The other brother_F\u0153nicia_. The third\n_Cilicia_.\nThys woorke and musaicall painting, was rightlye placed in order, as the\nbeginning and end of the historie required with fictions in theyr\nnaturall coulers, theyr actions and degrees tightlye expressed.\nOn the contrarie side, I beheld in the same manner the wanton and\nlasciuious _Pasiph\u00e6_ burning in infamous lust, lying in a Machine or\nframe of wood, and the Bull leaping vpon that hee knew not.\nAfter that the monstrous mynotaure with hys vglye shape shut and\ninclosed in the intricate Labyrinth. And after that the imprysoned\n_Dedalus_, artificially making of winges for hymselfe, and his young\nsonne Icarus, who vnhappylye not obseruing hys Fathers rule, fell downe\nheadlong into the deepe see, leauing vnto the same seas his name, after\nhis drowning. And his discreete father, being safe according to his\nvowe, hanging vp his wings in the temple of _Appollo_.\nVppon the which I stoode with open mouth attentiuely gazing with my\neyes, and rauished in minde with the beautie of the hystorie, so well\ndisposed, so perfectly ordered, so artificiallye paynted and curiouslie\nexpressed, whole and sounde, without any signe of decaye, the strength\nof the glutinous substance, which ioyned and held the Thessalature or\ncheckers, together was such and so perfect. For therein the workeman had\ntaken great paine and shewed a rare cunning.\nAnd thus foote by foote I went forward bowldly, examining and behoulding\nwhat direction and arte of painting hee had obserued with a pensiled\ndistribution to make whole proportions in a smoothe and flat playne.\nSome lynes drawing neere to my obiect, and some seeming as they had\nbeene a farre of hardely to bee deserned, and yet both of a like\nneerenesse. And the same againe which was hardlie to bee seene, to offer\nit selfe more and more, to the iudgement of the eye, with exquisite\nparergie and shadowing Waters, Fountaines, Mountaines, Hilles, woodes,\nand beasts, in theyr naturall coulours, and distante one from an other,\nwith opposite light. And in apparrell the plyghts and fouldes so\ncunninglye perfected and shaddowed that as well in that, as in all the\nrest, the arte did seeme to enuye nature it selfe, and that not a little\nwhereat I greatly woondered.\nAfter this manner I came to the further ende, where the beautifull\nhystories finished, and beyond the same more inward the darknes was such\nas I durst not enter, & comming back againe I heard among the ruines a\ncontinuing noise like the cracking of bones or their ratling together,\nwhereat I stood still forgetting my fore conceiued delight being\ninterrupted therewith from the sweetnes of the obiects. At length I\nmight heare a rustling as if a dead Oxe had been dragged vpon the\nground, the noyse still approaching and comming neerer and neerer the\npoarch that I was to passe out at, where I heard a great hissing of a\nhuge Serpent: the sodaine feare I was in, made mee past crying out for\nhelpe, neither did I see how to escape, but by running into the darke\nand obscure vastnes whiche before I was afraide to enter into.\nOh vnhappie wretch oppressed with aduers and sad fortune, I saw in the\nentrie of the doore comming towardes mee, no hurtfull _L_yon crowching\nto _Androdus_, but a fearefull and horrible Dragon[A] shaking her\ntrisulked and three parted tongue against mee, grating her teeth, and\nmaking a skritching or critching noyse, her squamy and scaly hide\ntrailing vpon the flowerd pauement, clapping her winges vpon her\nwrimpled backe, with a long taile folding and crinckling like and Eele\nand neuer resting. _Ohi me_, the sight was sufficient to haue affrighted\n_Mars_ himselfe in the assurednes of warlike Armour, or to haue made\ntremble the strong and mightie Hercules, for all his molorchied and\nclubbed but. And to call _Theseus_ backe from his begunne imprese and\nbold attempt, and to terrifie the Gyant _Typhon_, and to make the\nproudest and stoutest heart whatsoeuer to quaile and stoope. I wished my\nselfe the swiftnes of _Atalanta_, beeing but young and vnarmed, no way\nable to encounter with such a poisonable force, and perceiuing his\nblacke infectious breath smoaking out at his mouth. Beeing past all hope\nto slip by him, I deuoutly cried for diuine helpe. And sodeinly turning\nmy backe, as fast as I could runne, I conueighed my fearefull bodie by\nthe helpe of my swift pacing feete, into the inward part of the darke\nplaces, penetrating through diuers crooked torments, ambagious passages\nand vnknowne waies.\n    [Sidenote A: The Dragon is that Abaddon and Apollion, the enemy to\n    mankinde.]\nSo that I thought to bee[A] in the inextricable frame of the prudent\n_Dedalus_, or of _Porsena_, so full of wayes and winding turnings, one\nentring into another, to deceiue the intent of the goer out, or in the\nromthie denne of the horrible _Cyclops_, or the hollow Caue of the\ntheeuish _Carus_. In such sort, that although my eyes were somewhat wel\nacquainted with the darkenes, yet I could see iust nothing. But was glad\nto stretche out my armes forme before my face, groping about mee (lyke\none that played blynde Sym) least I should runne my face against some\npyllers, and feeling with my feete softlye before I did rest vpon them\nfor feare I should tumble downe into some vaulte vnder thys mighty\nPyramides.\n    [Sidenote A: The darke places is ignorance, and the wisedome of this\n    word which is nothing els but meere folly.]\nAnd looking backe, whether this fearefull Dragon did still followe mee\nor no, the light was cleane gone. And I remayning in a darke place, full\nof sundrie turnings and crossing passages, in a greater terror and more\ndeadly heauinesse of minde then _Mercurie_. Making himselfe _Ibis_ and\n_Apollo_, _Threicia_, _Diana_, into the lyttle byrd _Cholomene_. And\n_Pan_ into two shapes. I and more afraide then euer was _Oedipus_,\n_Cyrus_, _Crasus_, and _Perseus_. And more trembling then the theefe\n_Thracilius_ in his beares skinne. In sorrowe more abounding then poore\n_Pscyphes_. And in more laboursome daungers then _Lucius Apuleus_, when\nhee heard the theeues consulting to knocke him on the head and kyll\nhim.[A]\n    [Sidenote A: Cosby for killing the L. Browgh.]\nOppressed and laden with all these aforenamed frightes and terrors, I\nbegan to imagine that the Dragon was flying about my head, and with the\nnoyse of hir scritching teeth and tearing clawes to take hould vpon me\nwith hir deuouring iawes: my heart giuing mee to vnderstand, that the\ncarniuorus Woolfe which I drempt of, was a presage of this my last\ndoubted end. And thus running vppe and downe like a little poore\nPismeere or Aunte, when the Partrich is scratching vpon their hillocks\nand picking of them vp. With my watchfull and attentiue eares, listning\nif the horrible monster with hir slimie and filthie poyson and stinking\nsauour were drawing towards mee. And fearing whatsoever came first into\nmy thought.\nFinding my selfe vnarmed, voyde of all helpe, in this mortall daunger,\nand miserable perplexitie, although that death is naturally bytter and\nhated, yet notwithstanding at that time, I did gratiouslie esteeme of\nit, which mee thought I could suffer willinglye, but that will was\ninsufficient: hope still looking, and perswading mee of an vncertaine,\nfearefull, and vnquyet lyfe.\nAlas howe my soule and bodye were lothe to leaue one an another, the\nsorrowe whereof made me vnwilling to intertaine so cruel an enemy as\ndeath: whereupon I plucking vp a good heart, thought thus.\nShall the greatnes of my loue so sweetly set on fire, now decaie,\nfrustrated of anie effect, for if at this present I had been but\npresented with a sight thereof, I could haue beene yet the better\nsatisfied.\nBut yet forthwith returning to the inward impression of my sweetest\nobiect, stil dwelling in the secret of my heart, I fell into blobering\nteares, for the losse of two so worthie iewels. That was _Polia_ and my\nprecious life. Continually calling vpon her with deepe sighes and\nsingultiue sobbings, sounding in the thicke ayre, incloystered vnder the\nhuge arches and secret darke couering, saying thus to my selfe.\nIf I die heere thus miserably, sorrowfully, and vncomfortably, all\nalone, who shal bee a woorthie successour of so precious a gemme? And\nwho shal be the possor of such a treasure of so inestimable valure? And\nwhat faire heauen shal shew so cleare a light? Oh most wretched\n_Poliphilus_, whether dost thou go vnfortunate? whether dost thou hasten\nthy steppes? hopest thou euer to behold againe any desired good? Behould\nall thy gratious conceits and pleasant highe delyghtes builded in thy\napprehensiue thoughtes, through the sweetenes of loue, are deadly\nshaken, and abruptlie precipitated and cast downe? Looke how thy loftie\n_Amorous_ cogitations are shaken in peeces and auchilated. Ah me what\niniurious lot & maleuolent constellations, haue so perniciously driuen,\nand deceitfully allured thee into this miserable obscure darknes? and\nnow haue despitefully ledde thee in a heape of mortal feares, and\ndrowning in a deepe sea of vnspeakeable sorrowes. To the vnmercifull\ndeuouring and sodaine gobbling vp of so filthie a monster, and to bee\nrotted and disgested in the stinking intrailes of so fowle a beast, and\nto bee cast out in so vile a place. Oh lamentable and vnaccustomed\ndeath. O miserable end of my desired life. Where are my eyes? what be\nthey barreine? Is their humor gone? Are there no more teares left to\nfall trickeling downe my blubbered cheekes? Well then I perceiue that\ndeath is at my backe, who did euer see such a change of fortune? Behold\nvnhappie and wayward death, and the last houre, and accursed minute\nthereof at hande, in this darkesome shade, where my bodie and flesh is\nappointed to bee a foode for so fowle a beast. What furie? what\ncrueltie? what miserie more monstrous can a mortall creature suffer.\nThat sweete and pleasant light should bee rest from them that bee aliue,\nand the earth denied to them that are dead. What hoggish calamitie, and\ndeformed mishap, so greeuously and vntimely shall abandon from mee my\nmost desired and florishing _Polia_, Farewell the merror of all vertue,\nand true perfection of beautie, farewell.\nAnd thus beyond all measure tost and tumbled in such and so great\nafflictions, my verie soule was vexed within me, striuing to be set at\nlibertie from my vnfortunate and feeble bodie, passing vp and downe I\nknew not where. My legges weake, feeble, and fowltering vnder mee, my\nspirites languishing, and my sences in a maner gone from mee. Sauing\nthat I called deuoutly vppon the omnipotent God to haue pittie vppon\nmee, and that some good Angell might bee appointed to conduct mee out.\nAnd with that beholde I discouered a little light. To the which, how\ngladly I hasted, let euerie one iudge what hee would doo in such a\nperplexitie.\nI saw an euerlasting Lampe, burning before an Aultar that was fiue foote\nhigh, and tenne foote broad, with the images of golde standing\nthereupon, which I could not verie perfectly behold, notwithstanding the\nburning Lampe, the grossenes of the ayre was such and so great an enemy\nto the light.\nAnd alwayes with attentiue eares I diligently harkened, as not yet ridde\nof feare, and somewhat I saw, the dimme images and the large\nfoundations, and feareful vaultes, and subterraneal buttresses or\nvpholders and strengthes, heare and there in infinite places\ndistributed, and many huge and mightie pillers, some fouresquare, some\nsixe square, some eight square, aptly set vnder and approportioned to\nsustaine the vast bignes of the waightie _Pyramides_.\nThere I hauing small delight to make anie long staie, I intended to take\nan vnknowne way further in, which my vndertaken course, I espied a light\nwhiche so long I had wished for, comming in at a litle wicket as small\nas I could see.\nOh with what ioy, and with what a glad heart, I beheld it, and with what\ncheare did I hasten my steppes towards it. Perchance faster then\n_Canistius_ or _Philonides_[A] my vnbrideled gladnesse and extreame\ndesire to come neere therevnto was such, that I reuoked and haled backe\nagaine the diuorse of my discontented and irkesome life, successiuely\ncomforting my perturbed minde and quailed hart. Somewhat refreshing and\nreassuring my selfe: filling vp againe my euacuated and emptie heart,\nand replenishing the same with his ould cogitations.\n    [Sidenote A: Two blockish lasie lubbers, one of Melite an other of\n    Athens, that thought it a great labour to eate their owne meate.]\nNowe I settled my selfe more towardes my louely _Polia_, and bound my\naffections more surely to hir. Being perswaded and firmely opinionated,\nthat this sight was a tra\u0169ce in loue, for shewing that I should dye and\nlose my loue. Oh how extreamely did it vexe mee. Neyther did it refuse\nor make resistance to anye sharpe and newe assaulte of loue, which in my\nstroken and sore wounded heart woulde lye festering and feeding of\nhimselfe.\nAnd by this time, all lets and hynderances past ouer, a spatious and\nlarge going out was offered vnto me. Then by meanes of the cleere light\nI was somwhat comforted, and reassuming and gathering together againe my\nwandering thoughts, and restoring my prostrate force, my suspected and\nvnknowne voyage, made me to set out in running: so as the nearer I came\nto the doore, the bigger mee thought it grewe. To the which at last by\nGods wyll, _Polia_ in my amorous brest bearing a predominante vigor,\nI came, not ceasing to continue forward my fast course: my hands which\nbefore I groping helde foorth, to keepe me from running against pyllers,\nI nowe vsed like a payre of Ores to hasten mee awaye.\nThus traueling on safely, I came into a verie pleasaunt sighte and\ncounttie, in the which I was not yet without feare, and not daring to\nrest me downe, the impression of the horrible monster was so fresh in my\nminde, that mee thought I still heard him behinde me, and therefore I\ncould not so easily forget him. But was rayther perswaded to goe on\nfurther: first because the countrie was so fertile, pleasaunt and\nbeautifull. Secondly, that I might get farre enough off from the place\nwherein I was so lately affrighted. That then I sitting downe, might\nrest my selfe, and set my minde together againe, and forget this\nconceiued dread, at my entrance in of the gate, the apparation of the\nwhite Sorix gratiously comming againe into my reteyning memorie, an\nexhortatorie prouacation, and good occasion to animate and comforte me,\nbecause that to _Augures_ it was a gratefull and propitious signe of\ngood luck.\n    [Sidenote A: Capillata ministra.]\nAt last I was resolutely perswaded to commit my selfe to the benignitie\nof my good fortune, which some time might bee vnto me an officious and\nbountifull handmaide, of prosperous euents.[A] And therewithall pricked\nforward and prouoked to continue on my walke, whether my wearie and\nfeeble legges would conduct and bring mee. And yet I was (as in good\nsorte became mee) somewhat doubtfull to enter into such a place, (beeing\nvnknowne vnto mee) where perchaunce it was not lawfull for me to come.\nAlbeit that I was heerin more audacious and bould a great deale, then in\nthe enteraunce of the gorgeous Porche. And thus my brest fast beating,\nand my minde perplexed, I saide to my selfe.\nThere is no cause that should lead mee to turne back againe, all things\nconsidered: is not this a safer place, and more fit to flie from\ndaunger? Is it not better to hassard a mans lyfe in the light and cleere\nSunne, then to dye and sterue in a blinde darkenesse? and so resolued\nnot to turne backe anye more: with a deepe set sighe, I called into\nmemorie, the pleasure and delight that my sences had well neere lost:\nfor the woorke which I had seene was full of maruelous woonders, and\nthinking by what meane I was depriued of them, I called to remembrance\nthe brasen Lyons, in Salomons Temple, which were of such fierce\ncountenances, as that they would bring men to forgetfulnes.\nAnd into such an estate I was afrayde that the dragon had brought me,\nthat so excellent and maruellous woorkes, and rare inuentions, in a\nmanner vnpossible for any humaine creature to performe, worthie to be\nmanifested, and by my selfe diligentlye perused, should now be fled out\nof my sucking remembrance, so as I should not bee able to make a true\nreporte of them: but therein I contraried my selfe: neither did I finde\nthat I was in a Lithargie passion: But that I verrie well remembred and\nhelde without any defaulte in order and proportion whatsoeuer I had\nseene and beheld. And that the monstrous and cruell beast was a verrie\nliuelye substance, and no fiction, the like of any mortall man sildome\nseene, no not of _Regulus_. The verie remembrance whereof, made my hayre\nstand right vp, and foorthwith mooued me to mend my pace.\nAfterward returning to my selfe, I thought thus. Heere without all\ndoubte (for so I imagined by reason of the glorious bountie of the\nbeautiful soile) is no habitation but for ciuill people, or rather for\nAngles and noble personages, and a place for Nimphes to frequent vnto,\nor for the Goddes and Auncients, Monarches and princes, in so much as my\nperswasiue desire did prouoke forwarde my restrained pace, causing a\nperceuerance in my late begun iourney. And thus as one captiuated and\nsubiect to the sharpe spurre of vnsatiable desire, I purposed to houlde\non whether the fayrenesse of my fortune should conduct mee, as yet but\nindifferent and rather languishing.\nNowe come to behoulde a fayre and plentifull countrie, fruitefull\nfieldes, and fertill groundes, I did exceedinglye commend the desire\nthat mooued mee first to enter into them. But especially to giue thankes\nto him that had brought mee out from the fearefull place, which now I\nlittle regarded being far enough off from it.\n  [Decoration]\n_Poliphilus sheweth the commodiousnesse of the countrie where-into hee\n  was come, in his trauailing within the same, he came vnto a goodlie\n  Fountaine, and howe hee sawe fiue faire Damsels comming towardes him,\n  and their woondering at his comming hither, assuring him from hurte,\n  and inuiting him to bee a partaker of their solaces._\nThus gotten foorth of this fearefull hell, darke hollownesse, and\ndreadfull place (although it were a sacred Aphrodise and reuerend\nTemple:) and beeing come into a desired light, louelye ayre, and\npleasaunt countrie, full of contentment: I turned my selfe about to\nlooke backe at the place from whence I came out, and where my life, my\nlife that latelye I esteemed so lightlie, was so greatlye perplexed and\ndaungered, where I beheld a mountaine vnnaturall, with a moderate\nassention and steepe rising, ouer-growne and shaddowed with greene and\ntender leaues of mastie Okes, Beeches, Wainescot Okes, Holmes, _Cerries\nAesculies_, Corke trees, Yew trees, Holly or Huluer, or Acilon.\nAnd towardes the plaine, it was couered with Hamberries, Hasels,\nFylbirds, prune, print, or priuet, and whitened with the flowers\nthereof: by coulered Xeapie, beeing red towardes the north, and white\nagainst the Southe, Plane trees, Ashe trees, and such like, spredding\nand stretching out their braunches: fowlded and imbraced with the\nrunning of Hunnisuckles or woodbines, and Hoppes, which made a pleasaunt\nand coole shade. Vnder the which grewe Ladyes Seale or Rape Violet,\nhurtfull for the sight, iagged Polypodie, and the Trientall and foure\ninched Scolopendria, or Hartes toongue, Heleborous Niger, or Melampodi,\nTrayfles, and such other Vmbriphilous hearbes and Woodde Flowers, some\nadorned with them, and some without.\nSo that the mouth of the darke place, out of the which I had escaped,\nwas in a manner within the highe Mountaine, all ouergrone with trees.\nAnd as I could coniecture it was iust against the afore spoken of frame,\nand in my iudgement it had been some rare peice of woork, more auncient\nthen the other, and by time wasted and consumed, now bearing Iuie and\nother wall trees, and so was become an ouer growne wood, that I could\nscarce perceiue any comming out, or mouth for easie passage but euen for\na necessitie, for it was rownd about compassed and enuironed with bushie\nand spreeding trees, so as I was neuer determined to enter in there\nagaine.\nIn the streight passage of the valie betwixt the extensed and highe\nmounting rockes, the ayre was dim by reason of the retained vapores, and\nyet I was as well pleased therewith as _Apollo_ at his deuine birth.\nBut letting passe this hole, from the which I gat out by stooping, let\nvs come on forward to the sweet liberties which I next beheld and that\nwas a thicke wood of Chestnuts at the foote of the hill, which I\nsupposed to be a soile for _Pan_ or some Siluane God with their feeding\nheards and flockes, with a pleasant shade, vnder the which a I passed\non, I came to an auncient bridge of marble with a very great and highe\narche, vppon the which along winning to eyther sides of the walls, there\nwere conuenient seats to rest vppon, which although they were welcome to\nmy wearye bodie, yet I had more desire to go on forwarde, vppon which\nsides of the bridge, iust ouer the top of the arche, there was placed a\nporphirit table with a gorgeous border of curious workmanship, one table\non the one side and an other on the other side, but that one the left\nside was of _Ophite_.\nVppon the table on my right hand as I went I beheld _Egiplie\nhierogliphies_ on this sorte, An auncient Helmet crested with a\nDoggeshead.\nThe bony scalpe of an oxe with two green braunches of trees bound fast\nto the hornes. And an ould lampe. Which hierogliphis the braunches\nexcepted because I know not whether they were of Firre tree, Pineapple,\nLarix or _I_uniper, or such like: I thus interpret.\n    _PATIENTIA EST ORNAMENTVM,_\n      _CVSTODIA ET PROTECTIO_\n  [Illustration]\nOn the other side there was ingrauen a cyrcle, then an Anchor with a\nDolphin winding about the strangule thereof, which I coniectured should\nsignifie this, \u0391\u0395\u0399 \u03a3\u03a0\u0395\u03a5 \u0394\u0395 \u0392\u03a1\u0391\u0394\u0395\u039f\u03a3, _Semper festina tarde_.\nVnder which auncient, sure, and faire bridge, did runne a most cleare\nswift water, deuiding it selfe into two seuerall currents, the one one\nway and the other an other, which ranne most colde, making a soft\ncontinuall still noyse, in their freesed, broken and nibbled Channels,\nby their eaten in and furrowed bancke, full of stones, couered ouer and\nshadowed with trees, their spredding rootes appearing in the same bare,\nand about them hanging _Tricomanes_, _Adiantus_ and _Cimbalaria_, and\nbearded also with diuers small hayres as vse to growe about the banckes\nof Ryuers.\nThe wood that I haue spoken of, was to looke vppon verye pleasant,\nneyther ouer thick or more large in compasse than a man would wish, but\nbuilding a delightfull shadowe, the trees full of small birdes and\nfoules.\nRight forwarde, the Bridge did extende it selfe, and leade towardes a\nlarge plaine, resounding all ouer with the sweete chirpings, melodious\nrecordings, and loude singing of them. Wherein were leaping and running\nlittle Sqirrels, and the drowsie Dormouse, and other harmeles beastes.\nAnd after this manner as aforesayd, this wooddie Countrie shewed it\nselfe, enuironed about with high mountaines as much as a man might looke\nvnto, and the plaine couered all ouer with a fine varietie of sundrie\nsweete hearbes, and the cleare channels of Charistaline streames,\nsliding downe a long the hilles with a murmuring noyse into the leauell\nvally.\nAdorned and beautified with the flowing bitter Oliue, Lawrell, white\nPoplar, and Lisimachia, blacke Pople, Alders, and wilde Ashe.\nVpon the hils grew high Firre trees vnarmed, and the weeping Larix,\nwhereon Turpentine is made, and such like.\nWhen I had well considered of this so fruitfull and so commodious a\nplace for cattel and beasts to be fedde in and kept, (for it looked as\nthough it would desire a shepheardes company and a pastorall song) I\nmused what should be the occasion, that so commodious a place should lye\nvninhabited. And casting my eyes further on forward into the plaine\nbefore mee, and leauing this fore discribed place, I might perceiue a\nbuilding of Marble, shewing the roofe thereof ouer the tender toppes of\nthe compassing trees. At the sight whereof, I grew wonderfully glad and\nin good hope, that there yet I should finde some habitation and refuge.\nTo the which without delaie I hastined my selfe. And being come\nthereunto, I found a building eight square, with a rare and wonderfull\nfountaine: which was not altogither amisse. For as yet I had not\nquenched and slaked my thirst.\nThis building was eight cornered, small towardes the top and leaded.\nVpon one side there was placed a faire stone of pure white Marble foure\ncornered, half as long again as it was broad, which latitude as I\nsupposed was some sixe foote.\nOf this goodly stone were exact two litle halfe pillers, chamfered with\ntheir bases, holding vp a streight Sime, with a gule and adiected\ndenticulature & cordicules, or worke of harts, with their chapters vnder\na Trabet, Zophor and Coronice, ouer the which was a trigonall conteined,\nin the fourth part of the stone smooth and plaine without any\nworkemanship in the table thereof sauing a litle garland, within the\nwhich were two Doues drinking in a smal vessel.\nAl the space vnspoken of inclusiue was cut in and euacuated, betwixt the\nPillers the Gulature and ouerthwart Trabet, did containe an elegant\nCigrued Nimph. And vnder the Syme was another quarter wrought with\nThors, Torques, Ballons and a Plinth.\nWhich faire Nymph laye sleeping vppon a folded cloth, lap, and wounde vp\nvnder her head. An other part conuenientlie brought ouer her, to hide\nthat bare which was womanly & meete to be kept secret. Lying vpon her\nright side with that subiected arme retract, and her open palme vnder\nher faire cheeke, wherevpon she rested her head.\nThe other arme at libertie, lying all along ouer her left loyne,\nstretching to the middle of her goodly thigh. By her smal teates (like a\nyong maids) in her round brests did sprowt out smal streamings of pure\nand cleare fresh water from the right brest as it had been a threed, but\nfrom the left brest most vehemently. The fall of both of them, receiued\nin a vessel of _Porphyrit_ stone, with two Receptories ioyning togither\nin the same vessel, seperated and distinct from the Nimph sixe foote,\nstanding vppon a conuenient frame of flint stone. Betwixt either of the\nreceptories, there was an other vessel placed, in the which the waters\ndid striue togither and meete, running out at the cut and appointed\nplaces, in the middle lymbus of their Receptories, which waters comixt\nout of that vessel, vnladed themselues into a little channel sliding\naway, and what with one and what with the other, al the hearbes and\nflowres adioyning, and about were bountifullye benifited.\nThat of the left brest did spin vp so high, that it did not weat or\nhinder any that would sucke or drinke of the water that streamed and\nsprung out of the right brest.\nAnd this excellent Image was so difinitelye expressed, that I feare mee\n_Prapitiles_ neuer perfourmed the lyke for _Venus_, to _Nichomides_ the\nKing of _Caria_ which Idoll he appointed to be adored of his subiects,\nalthough the beauty therof were such that it moued that filthie people\nto fleshly concupiscence.\nBut I was perswaded that the perfection of the image of _Venus_ was\nnothing to this, for it looked as if a most bewtifull Ladye in hir sleep\nhad beene chaunged into a stone, hir hart still panting and hir sweete\nlipps readie to open, as if she would not be so vsed.\nFrom hir head hir loose tresses laye wauing vppon the suppressed\ncouering, fowlded and plited and as it were scorning the haires of the\ninglomatede cloth, hir thighes of a conueniente bignes and hir fleshie\nknees somwhat bending vpp, and retract towardes hir.\nShowing hir streight toes as it were incereating hir fingers to handle\nand streine them, the rest of hir bodie aunswerable to the perfections\nof these seuerall proportions.\nAnd behind hir the shadowing of the leaffye _Memerill_ or _Arbut_ full\nof soft small Apples and fruite, and prettye byrdes as yf they had beene\nchirping and singing of hir a sleep.\nAt hir feet stood a satire in prurient lust vppon his gotishe feet, his\nmouth and his nose ioyning together like a gote with a beard growinge on\neither sides of his chin, with two peakes and shorte in the middeste\nlike Goates hayre, and in like manner about his flankes and his eares,\ngrewe hayre, with a visage adulterated betwixt a mans and a Goates,\nin so rare a sort as if the excellent woorkman in his caruinge had had\npresented vnto him by nature the Idea and shape of a _Satire_.\nThe same _Satire_, had forciblie with his lefte hand bent an arme of the\n_Arbut_ tree ouer the sleepie nimphe, as if he would make hir a\nfauorable shadowe therewith, and with the other hand howldinge vpp a\ncurtaine by one of the sides that was fastened to the body of the tree.\nBetwixt the comare _Meimerill_ or _Arbut_, and the _Satire_, were two\nlittle _Satires_, the one howlding a bottell in his hands and the other\nwith two snakes fowlding about his armes.\nThe excellencie, dilicatnes and perfection of this figment and\nwoorkmanshippe cannot be suffientlie expressed.\nThis also helping to adorne the sweetnes thereof that is the whitnes of\nthe stone, as if it had been pure iuorie.\nI wondered also at the woorking of the clothe coueringe as yf it had\nbeen wouen: and at the bowes, braunches, and leaues, and at the little\nbirdes, as if they had been singing and hopping vpp and downe vpon their\npretie feet in euerie ioynt single and pounce made perfect, and so the\nS_atire_ like wise. Vnder this rare and woonderfull carued woork betwixt\nthe gulatures and vnduls in the plaine smothe was grauen in _Atthic_\ncharacters this poesye \u03a0\u0391\u039d\u03a4\u0391 \u03a4\u039f \u039a\u0391\u0394\u0399.\n  [Illustration:\n  \u03a0\u0391\u039d\u03a4\u03a9\u039d \u03a4\u039f \u039a\u0391\u0394\u0399]\nThe thirst which I had gotten the daie before was so increased, that I\nwas prouoked now to slacken the same, or rather inticed with the faire\nbeautie of the instrument, the coolenes whereof was such, as betwixt my\nlippes me thought it stirred and trembled.\nAnd rounde about this pleasant place, and by the pipplyng channels, grew\n_Vaticinium_, _Lilly conuallie_, and the flowring _Lysimachia_ or willow\nhearbe, the sorrowfull Reedes, Myntes, water Parsley, Baume,\n_Hydrolapathos_, or water Sorrell, and other approued hearbes, and fine\nfloures, a little Channel comming by a sluce from the Bridge, entering\nin and vnlading it selfe, was the cause of a goodly faire Poole, broad\nand large, in a verie good order, trimmed about and beautified with a\nfence of sweete Roses and Gessamine. And from thence running ouer it,\ndispersed it selfe, nourishyng and visiting the nexte adioyning fieldes\nand grounde, abounding in all sortes of hearbes, floures, fruites, and\ntrees.\nThere grewe also great store of _Cynarie_ grateful to _Venus_, wylde\n_Tansie_, _Colocassia_, with leaues like a shielde, and garden hearbes.\nAnd from thence beholding the plaine fieldes, it was woonderfull to see\nthe greennes thereof, powdered with such varietie of sundrie sorted\ncolours, and diuers fashioned floures, as yealow Crowfoote, or golden\nKnop, Oxeye, _Satrion_ Dogges stone, the lesser Centorie, Mellilot,\nSaxifrage, Cowslops, Ladies fingers, wilde Cheruile, or shepheardes\nNeedle, _Nauens_ Gentil, Sinquifolie Eyebright, Strawberies, with\nfloures and fruites, wilde Columbindes Agnus Castus, Millfoyle, Yarrow,\nwherewith _Achilles_ did heale _Telephus_, and the rust of the same\nspeares head that hurt him. Withe the white Muscarioli, bee floures and\nPanenentes in so beautifull and pleasant manner, that they did greatly\ncomfort mee (hauing lost my selfe) but euen with the looking vppon them.\nAnd heere and there in a measurable and wel disposed distaunce and space\nbetweene. In a conuenient order and sweete disposed sort by a iust line,\ngrew the greene and sweete smelling Orenges, Lymons, Citrons,\nPomegranettes, their water boughes bendyng downe within one pace of the\nground, couered with leaues of a glassie greene colour, of a great\nheight and turning downe againe their toppes, laden with the aboundance\nof their floure and fruites, breathing forth a most sweet and delectable\nodoriferous smell. Wherwithall my appaled heart did not verie lightly\nreuiue himselfe (it might bee in a pestilent ayre and contagious and\ndeadly sauour.)\nFor which cause I stood amazed and in great doubt what to thinke or doo,\nand the rather because in that place I had seene such a marueilous\nfountaine, the varietie of hearbes, the colours of floures, the placing\norderly of the trees, the faire and commodious disposition of the seat,\nthe sweet chirpings and quiet singing of Birds, and the temperate and\nhealthful ayre. And which I could verie well haue been contented\nwithall, and the worst of them might wel haue contented me, if I had\nfound any inhabitant there. And somewhat I was grieued that I could no\nlonger abide in such a place where so many delightful sightes did\npresent themselues vnto mee. Neither was I aduised to my better safetie\nand content which way to turne me.\nStanding thus in such a suspence of minde, calling to remembraunce the\ndaunger that I had lastlye escaped, and the present place that I was\nnewlye entered into, and thinking vppon hieragliphes that I did see in\nthe left side of the bridge, I was in doubt, to hasten my selfe towards\nany vnaduised aduers accident, And that such a monument and warning\nwoorthie of golden letters, should not be set in vaine to them that\npassed by, which was _Semper festina tarde_. Behold of a sodaine behinde\nme, I heard a rusling noyse, like the winde or beating of a Dragons\nwinges. Alas I knew not what it should bee. And sodeinly ispasurated and\nturning my selfe about, I might perceiue vpon one side of me many\nsilique trees of _Aegypt_, with their ripe long coddes hanging and\nbeating one against an other with the winde, had felled downe\nthemselues, which when I perceiued, I was soone quieted, and beganne to\nmake sport at my owne folly.\nI had not continued long thus, but I heard a singing company of gallant\ndamoselles comming towardes mee (by their voyces of young and tender\nyeares) and faire (as I thought) solacing and sporting themselues among\nthe flowering hearbes and fresh coole shadow, free from the suspect of\nany mans sight, and making in their Gate a great applause among the\npleasant flowers. The incredible sweetnesse of hir musicall and\nconsonant voyce, conueighed in the roriferous ayre, and spredding it\nselfe abroade with the aunswerable sounde and delectable report of a\nwarbeling harpe (for the tryall of which noueltie, I couched downe vnder\nthe lowe bowghes of the next adioining bushes, and saw them come\ntowardes mee with gratious gestures) hir Maydenlie head attyred and\nbound vp in fillets of glystering gould, and instrophiated redimited,\ngarnished ouer and beset with floured mirtle, and vpon hir snowye\nforeheade, branched out hir trembling curled lockes, and about hir\nfayrest showlders, flew her long tresses after a nymphish fashion\nartyfitiallye handeled.\nThey were apparrelled in carpanticall habites of fine sylke of sondrye\ncoulers, and weauinges of three sorts, one shorter, and distinct from\nthe other. The nethermost of purple, the next of greene silke, & goulde\nor tissew, and the vppermost of curled white sendall, gyrded about their\nsmale wastes with girdles of goulde vnder the lower partes of their\nround breasts. Their sleeues of the same curled Sendall, often doubled,\nwhich bettered and graced the subiect couler. And tyed about their\nwrists with ribands of silke, tagged with Gouldsmithes woorke. And some\nof them with Pantophles vpon their shooes, the vpper part of the\nPantophle of gould and purple silke, leafe worke, shewing thorough\nbetwixt the voyde spaces of the leaues, the fine proportion of their\nprittie illaquiated and contayned feete. Their shooes comming straightly\nvnder their anckles, with two lappes meeting vpon their insteps, and\nclosed fast eyther with Buttons or claspes of gowld after a fine manner.\nAboue the hemmes of theyr nether garments, there compassed about insteed\nof gardes and imbrodered woorke of hearts, which now and then blowne vp\nwith the gentle ayre, made a discouerie of their fine legges.\nAnd assoone as they were aware of mee, they left of their song and\nstayed theyr nimphish gates, being amazed with the insighte, and of my\ncomming into this place, maruelling together, and whisperinglye\nenquiring of me, one of another, for I seemed vnto them a rare and\nvnusuall thing, because I was an aliant and stranger, and by chaunce\ncome in to so famous and renowmed a countrie. Thus they staide still,\nsometimes looking downe vpon me, & again muttering one to an other, I\nstood still like an image. Oh wo was me, for I felt all my ioynts quake\nlike the leaues of an Aspe, in a bitter winde. And I was affraide of the\npresaging poesie that I had read, otherwise aduising me, whereof I now\nthought to late to experience the effect thereof, and looking for no\nother euent, I remained as doubtfull of the deuine vision, therewith as\nmuch deceyued as _Semele_ with the fayned shape of the _Epidaurean\nBeroe_. Alas I trembled and shooke like the fearefull hinde calues at\nthe sight of the tawnie Lyons roring out for hunger.\nContending and striuing with my selfe, whether it were better for me\nsubmissiuely to kneele downe, or els to turne me about and flye from\nthem (for they seemed to mee by their behauiour, to courteous young\nwomen, and besides their humanitie of a deuine beningnitie) or to\nremaine still vnmoueable. At length I determined to make tryall, and put\nmy selfe forwarde to whatsoeuer would follow, being very well assured,\nthat by no means I should finde any inhumanitie or cruell dealing by any\nof them, and especially, because that innocencie carryeth alwayes his\nprotection with him. And thus somewhat comforting my fearefull minde,\nand yet restrained with shamefastnesse, knowing that I was vnwoorthily\ncome into this shadowie place, and solicious company of deuine and\ndelicate nimphes, my guiltie and troubled minde, telling mee that it was\nrashly and ouer-bouldly doone, and that they were it might be,\nprohibited places, and a forbidden countrie for a straining to frequent.\nAnd thinking thus and thus with my selfe: one amongst the rest of a more\nboulde and audatious spirite, very hardly spake vnto me, saying. Ho who\nart thou? at hir speeche I was halfe afraide, and of my selfe ashamed,\nboth ignorant what to say, or howe to aunswer: my voyce and spirit being\ninterdicted, I stoode stone still like a dead image. But the fayre\nDamsels and beautifull Nimphes well aduised, that in me was a reall and\nhumaine personage and shape, but distempered and afrayde, they drew all\nof them more neerer vnto me, saying.\nThou young man, whatsoeuer thou art, and from whencesoeuer thou art\ncome: Let not our present aspects any whit dismay thee, or occasion thy\ndiscouragement nor be no whit afrayde, for here thou shalt not finde any\ncruell customes, or cause of discontent, but free from displeasures, and\ntherefore be not afrayde to discouer thy selfe, and tell vs what thou\nart.\nBy this motion hauing called backe againe my forgotten and lost sences,\ncomforted with their faire, pleasant, and fauourable aspects, and\nrecouering my selfe with their sweet speeches, with a very good will I\nmade this aunswer vnto them.\nI am the most disgraced and vnhappiest louer that the whole world can\naforde. I loue, and she whom so greatly I esteeme, and so earnestly I\ndesire, I neyther know where eyther she or my selfe is.\nAnd by the greatest and most daungerous hap that can be imagined I am\ncome hither. And now with prouoked teares downe falling from my waterie\neyes along my pale cheekes, and bowed downe to the earth prostrating my\nselfe to your virginall feete I humblie craue and sue for your\nfauourable graces: whereat theyr soft and tender heartes mooued with\npittie towardes mee, and halfe weeping with mee for companie, and as it\nwere dutifullye striuing with theyr armes to lift mee vp from the\ngrounde, with sweete and comfortable speeches, they courteouslye spake\nvnto me.\nWee are certainly perswaded and know full well (poore wretch) that few\nor none can escape by that way which thou art come, and therefore bee\nnot vnthankfull to that diuine power, which hath thus preserued thee.\nAnd now be not doubtfull or afrayde of any aduers accident or greefe to\nassaile thee. Therefore quyet, comfort, and settle thy heart to rest.\nFor nowe thou art come as thou mayest euidently perceiue, and plainely\nsee, into a place of pleasure and delight, abandoning strife and\ndiscontent. For our vniformed ages: the seate vnchaungeable, the time\nnot stealing away, the good oportunitie, the gratious and sotiable\nfamiliaritie, inticingly dooth allure vs therevnto, and graunteth vnto\nvs a continuall leysure. And this also thou must vnderstand, that if one\nof vs be merrie and delightsome, the other sheweth her selfe the more\nglad and pleasaunt, and our delectable and perticipated friendship, is\nwith an attentiue consideration perpetually vnyted and knitte together.\nOne of vs increasing an others content, to the highest degree of\ndelight, and moste conuenyent solace.\nThou seest also that the ayre is healthfull, the lymittes and bounds of\nthis place verie large: of hearbes full of varietie. Of plants diuerslie\nabounding, and with fruites plentifully laden, inuironed and defended\nwith huge mountaines and rockes, well stored with harmelesse beasts, and\nfitte for all pastimes and pleasures, replenished with all kinde of\nfruites and graynes, vniuersally growing, and full of goodly fountaines.\nAn other said: vnderstand, vnknowne, (and yet assured guest,) good\nfriend, that this territorie is more fruitfull then the fertill\nmountaine _Taurus_ in the aquilonall asspect, whose frame dooth swell so\nmuch, that their clusters of grapes bee two cubits long, and that one\nFigtree will beare seauentie bushels.\nThe third: this famous and spatious countrey, exceedeth the fertilitie\nof the Hyperborean Island in the West India, or the portugalles of\n_Lucitania_, nowe vsurped and tyrannized by the insolent Spanyard.\nNor _Talga_ in the _Caspian_ mountaine. The fourth affirmed in hir\ncommendation of that countrie, that the plentifulnesse of Egypt was but\nto be accounted scarsitie, in respect of that although that it were\nthought to be the garden of the world.\nAnd the last, of a choyse countenance and sweete pronuntiation aboue the\nrest, added thus much, saying.\nIn this fayre countrie you shall not finde any large fennie groundes, or\noffensiue and sicklye ayres, or craggie and fertlesse mosses, but faire\nand pleasaunt hilles, inuironed and walled about with steip and\nvnpassageable rockes, and by meanes thereof, secure and free from all\ndaungers and feare, we want not any thing which may breed delight, and\ncause a sweete content. Besides all this wee are attendant vppon a\nrenowned and most excellent Queene of large bountie and exceeding\nliberalitie: called _Euterilyda_ of great pittie and meruelous\nclemencie, ruling with great wisdome, and with a kingly gouernement,\nwith great pompe, in an accumolated heape of all felicitie, and shee\nwyll bee greatly delighted, when we shall present thee vnto hir sacred\npresence, and maiesticall sight. And therefore cast away, shake of, and\nforget all afflicting sorrowe, and frame thy selfe and thy affrighted\nspyrits to intertaine of our comforts solace and pleasure.\n_Poliphilus feeling himselfe vnder the assurance of the five Nymphes,\n  went with them to the bathes where they had great laughter in the\n  deuise of the fountaine, and also by his vnction. Afterward being\n  brought to the Queene Eutherillida, he did see many thinges worthie\n  of regard, but chiefly the worke of a fountaine._\nI Being thus curteously intreated of these gracious and pitiful Nymphes,\nand hauing my safetie by them sufficiently warranted with sweet\ncomforts, reuiuing my decaied spirites. To whatsoeuer might seeme\ngrateful and pleasing vnto them, so much as was conuenient for mee, I\nframed my selfe to offer my seruice. And because that they had boxes of\nsweete perfumes, and casting bottels of golde and precious stone,\nlooking Glasses in their delicate and faire handes, and pure white\nVailes of silke plited and folded vp, and other necessaries to bee vsed\nin bathing, which I offering to helpe them to beare, they refusing say\nthus vnto mee: that their comming into this place was to bathe, and\ntherewith shewed mee that it was their pleasure that I should goe with\nthem, for (saide they) the fountaine is here hard by, haue you not seene\nit. And I reuerently made them this answere.\nMost faire Nimphes, if I had a thousande tongues and knew how to vse\nthem al, yet could I not render sufficient thankes for your gracious\ndesertes, and make requital of your great fauours, because you haue\nrestored vnto mee my life. And therefore if I should not consent and\nyeeld vnto you my seruice and company, I might wel bee accounted of a\nchurlish disposition. For which cause, amongst you I had rather be a\nseruant, then in an other place a Lord and commander, for that (so farre\nas I can coniecture) you are the tenantes and chamberfellowes of al\ndelight and true felicitie.\nYou shal vnderstand that I did see a maruerlous fountaine of a rare and\nwonderful workemanship, as neuer before my eyes did beholde, and so much\nmy minde was occupied in the regard of the straungenes thereof, and to\nquench my great thirst, that I did looke for no further benefit.\nOne pleasant Nymphe spake thus merrily vnto mee saying, giue mee thy\nhand, thou art verie welcome. Thou seest at this present here, that we\nare fiue companions,[A] and I am called _Aphea_, and she that carrieth\nthe boxes and white cloathes _Offressia_. This other with the shining\nGlasse (our delightes) her name is _Orassia_. Shee that carrieth the\nsounding Harpe is called _Achol_, and shee that beareth the casting\nbottle of precious Lyquor, is called _Genshra_. And we are al now going\ntogither to these temperate bathes, to refresh and delight our selues.\nTherefore you also (seeing that it is your good hap to bee amongst vs)\nshal bee willing to doo the like, and afterwardes with a verie good wil\nwee wil make our repaire to the great Pallais of our soueraigne.\n    [Sidenote A: These nimphs were his fiue sences.]\nWho is most merciful, bountiful, and liberal, and willing to helpe and\nfurther you, in your intended loues, burning desires, and high\nconceites. Plucke vp a good heart, man, come let vs goe on.\nWith pleasurable actions, maydenly iestures, swasiuious behauiours,\ngirlish sportes, wanton regardes, and with sweet vvords they ledde mee\non thither, beeing vvel content vvith euerie present action, but that my\n_Polia_ vvas not there to the suppliment of my felicitie, and to haue\nbeen the sixt person in the making vp of a perfect number.\nFurther, I found my selfe agrieued, that my apparel vvas not conformable\nto this delicious confort, but grovving into some houshold familiaritie,\nI disposed my self to be affable vvith them, and they with mee, til at\nlast wee came to the place.\nThere I behelde a marueilous buildyng of a bathe eight square, and at\neuerye Exterior corner, there were doubled together twoo Pyles, in\nfashion of a Pyke, from the leuell of the foundation, the subiect\nAreobates Circumcinct and ribbed about. And after them followed the\nvtmost of like bignes from the ground of the other, with their chapters\nset vnder the streight beame, with a border aboue, vnder a Coronice\ngoing round about. Which border was beautified with excellent carued\nworke, of litle naked children passing wel set forth, and equally\ndistant one from an other, with their handes intricately tyed and\nwrapped about, and in them holding little bundels of smal greene boughes\ninstrophiated togither. And aboue the said Coronice, did mount vp (by an\nelegant arching) an eight square Spyer, imitating the subiect. Which\nfrom corner to corner was cut through with a marueilous workemanship of\na thousand sundrie fashions, and closed againe with quarrels of\nChristal, which a farre of I did take to bee _L_eade. Vpon the top of\nwhich arched Spyer was placed a Trygon, and from the vpper center\nthereof, did ascend vp a strong steale, wherinto was ioyned an other\nsteale whiche was turned about, and to the same was fastened a wyng,\nwhich with euerie blast of winde tarried about, the piping steale which\nhad vpon the top thereof a ball, whereupon stood a naked Boy, streight\nvpon his right foote, and the left holden out. His head was hollow to\nhis mouth like a Tunnel, with the Orifice euacuated to his mouth, to the\nwhich was sowdered a Trompet, with his left hand holding the _L_anquet\nto his mouth, & his right hand extending towardes the middle ioynt, iust\nouer the pinyon of it the wing or fane. Al which was of thinne brasse,\nexcellently wel cast and guilt. Which wing, ball, and boye, with his\ncheekes and countenance as if hee were sounding, with the hinder part of\nhis head euacunated towardes the blustring winde, as that blew, so he\nsounded, and as the winde caused a strange noyse among the rods of\n_Siliques_ of _Egypt_, euen so did it heare in the Trumpet. Vppon which\ncause I merily thought to my selfe, that a man being alone in an\nvnknowne place and out of quiet, may easilie bee afrighted with such\nlike strange noyses.\n  [Illustration]\nIn that part of the building that was on the other side of the Nimph was\nthe enteraunce into the bathe perfourmed as mee thought by the same\nLithoglyphe, that couered the sleepyng Nimphe, vppon the phrise whereof,\nwere certaine Greeke Caracters, signifying \u0391\u03a3\u0391\u039c\u0399\u039d\u0398\u039f\u03a3.\nWithin there were foure seates whiche went rounde about, and one vnder\nan other, and close knitte togither, wroght with Iasper and Calcedony\nstone, in all kinde of colours. Two of the c\u00f5passing about seates were\ncouered ouer with water, and to the vpper margine of the third. In the\ncorners, & in euerry corner stoode a Chorinthian Collumne of diuers\ncolours, waued with so pure & beautiful Iacintes as nature could\naffoord, with conuenient bases and their chapters curiously made vnder\nthe beame, ouer the which was a _Zophor_, wherein were carued little\nnaked Boyes playing in the water, with water monsters, with wrastling\nand childish strifes, with cunning flights and agilities fit for their\nyeares, in liuely motions and sportes. Al which was beautiful ouer\ncompassed about with a Coronice. Ouer the which, according to the order\nof the little Collumies, from the perpendicular poynt in the toppe of\nthe Cupul or Suffite and couer of the Bathe, there went a Tore\nmoderator, increasing bigger and bigger of Oke leaues, one folding and\nlying ouer an other of greene Diasper hanging vppon their braunshing\nstalkes gilt, which ascending vp met togither, and ioyned rounde in the\naforesaide Cupul: where was placed a _L_yons head, with his haire\nstanding vp round about his face, and holding a Ring in his iawes, vnto\nthe whiche were fastened certaine chaines Orichalke or Copper, that held\na large goodly vessel, with a great braine or lyp, and furrowed of the\naforesaide shyning substance, and hangyng two Cubites aboue the water,\nthe bowle of the vessel which was of Christal onely except, the rest as\nthe ribbes thereof and lippings, was of Asure blew, with bubbles of gold\nand shining sprinkled here and there.\nNot farre of, there was a cleft in the earth, the which continually did\ncast foorth burning matter, and taking of this, and filling the bottome\nof the vessel, they did put certaine ginnes and sweet woods which made\nan inestimable suffumigation, as of the sweetest past, afterwardes\nclosing the same, and putting downe the couer, both partes being holow,\nand the lipping and ribbing perforated and pearced through the\ntransparent, Christal cleare and bright, they rendered a pleasant and\ndiuers coulered light, by the which through the smal holes the bathes\nwere lightened, and the heate stil incarcerated and interdicted.\nThe wal equally interposite betwixt Columne, and Columne was of most\nblacke stone, of an extreame hardnes and shining, incloystered about and\nbordered with a conuenient border of Diasper redde as Coral, adorned\nwith a Lyneament and worke of double Gurgules or Verticules. In the\nmiddle part of which table, betwixt the Collumnes, there sate an elegant\nNymph naked, as if she had been staying and attending of the stone\nGallatitis, of colour like Iuorie, the lower partes of euerie of the\nsaid borders, circulating iustly with the bases of the Collumnes.\nOh how exsquitely were the same Images cut, that oftentimes my eyes\nwould wander from the real and liuely shapes, to looke vpon those feyned\nrepresentations.\nThe paued ground vnder the water being of a diuers emblemature of hard\nstone, checkered where you might see marueilous graphics through the\ndiuersitie of the colours. For the cleare water and not sulphurous, but\nsweete and temperatelye hotte, not like a Hotte-house or Stew, but\nnaturally cleansing it selfe beyond all credet, there was no meanes to\nhinder the obiect from the sight of the eye. For diuers fishes in the\nsides of the seates, and in the bottom by a museacall cutting expressed,\nwhich did so imitate nature as if they had beene swimming aliue. As\nbarbles, lampreys, and many others, the curiousnes of whose woorke I\nmore regarded, then their names and natures.\nThe black stone of the walles was ingrauen with a leafe worke, as if it\nhad beene an illaqueated composition of leaues and flowers, and the\nlittle shelles of cytheriaces, so beautifull to the eye, as was possible\nto be deuised.\nVpon the doore, the interstice whereof was of stone called Gallactites,\nI beheld a Dolphin swimming in the calme waues, and carrying vpon his\nback a young man, playing vpon an harpe: And on the contrarie side vpon\nthe colde Fountaine, there was an other dolphin swimming, and\n_Posidonius_ riding vpon him with a sharpe elle speare in his hand.\nThese histories were perfected within the compasse of one selfe same\nstone, and set out in a most blacke ground. Then deseruedly I did\ncommend, both the archytect and the statuarie. On the other side, the\npleasant dignitie of the fayre and beautiful sporting nimphes did\nhighlye content mee, so as I could not compare to thinke whether the\nexcesse of my passed sorrow, or present solace should be greatest. And\nthere was so sweete a smell as Arabia neuer yeelded the like.\nVppon the seates of stone, in steed of an Apodyterie, they did\nimpouerish theyr apparrell, richely inuoluped, in the casting of it off,\nfrom their celestiall bodyes. Theyr fayre tresses bound vp in nettings\nof gould, wouen after a most curious sort. And without any respect at\nall, they gaue mee leaue to looke vpon theyr fayre and delicate\npersonages, theyr honestie and honour reserued. Flesh vndoubtedly like\nthe pure Roses and white Snowe. Ah woe is me, I found my heart to rise\nand open it selfe, and altogether to be adicted to a voluptuous delight.\nWherevpon I at that present thought my selfe most happie, onely in the\nbehoulding of such delights, because I was not able to resist the\nburning flames which did set vpon mee in the fornace of my heart. And\ntherefore sometime for a refuge and succour I durst not looke so\nnarrowly vppon theyr inticing beauties, heaped vp in their heauenly\nbodyes. And they perceiuing the same did smile at my bashful behauiour,\nmaking great sport at me: And thereat I was glad, and contented that I\nmight any way occasion their pastime. But I was greatly ashamed, in that\nI was an vnfit companion for such a company, but that they intreated mee\nto enter in with them where I stood like a Crowe among white Doues,\nwhich made me partly ashamed to behould, and ouerlooke such choyse\nobiects.\nThen _Offressia_ a very pleasant disposed piece, said vnto mee. Tel me\nyoung man what is your name? And I reuerently aunswered them,\n_Poliphilus_: it will please me well saith she, if the effect of your\nconditions be aunswerable to your name. And without deceit, said the\nrest. And how is your dearest loue called? Whereat I making some pause,\naunswered, _Polia_: then she replyed. A ha I thought that your name\nshould signifie that you were a great louer, but now I perceiue that you\nare a louer of _Polia_: and presently shee added more, saying: if shee\nwere heere present, what would you doo? I aunswered. That which were\nagreeable with hir honour, and fit for your companies. Tel me\n_Poliphilus_ doest thou loue hir wel indeed? Then I setting a deepe\nsigh, aunswered: beyond all the delights and cheefest substance of the\ngreatest and most pretious treasure in the whole world, and this opinion\nhath made an euerlasting impression in my still tormented heart. And\nshe: where haue you lost or abandoned so loued a iewel? I know not,\nneyther where I am my selfe I know. Then she smyling aunswered. If any\nshould finde hir out for you, what rewarde would you giue. But content\nthy selfe, be of good comfort, and frame thy selfe to delights, for thou\nshalt finde thy _Polia_ againe. And with these and such like pleasaunt\nand gratious questions, these fayre young Virgins, sporting and solacing\nthemselues, we washt and bathed together.\nAt the opposite interstice of the beautifull fountaine without, of the\nfaire sleeping Nymph before mentioned, within the Bathe there was\nanother of statues of fine mettal, and of a curious workemanship,\nglistering of a golden colour, that one might see himselfe therein.\nWhich were fastened in a Marble, cut into a squadrature, and euacuated\nfor the Images to stand in their proportions, with two halfe Collumnes\nthat is Hemiciles, one of either side, with a Trabet, a smal Zophor, and\na Coronice, all cut in one sollid Marble, and this peece of worke was\nnothing inferior to any of the rest, which before I had seene, but with\na rare art, and marueilous inuention, both deuised and performed. In the\nvoyd and plaine euacuated quadret, there stood two Nimphes, little lesse\nthen if they had been liuely creatures, apparelled, so as you might see\nsomewhat aboue their knees, vppon one of theyr legges, as if the winde\nhad blowne it vp, as they were doing theyr office, and their armes bare,\nfrom the elbow to the shoulder except. And vpon that arme, wherewith\nthey sustained the Boye, the habite that was lifted vp was reiect. The\nfeete of the Infant stood one in one of the handes of the Nymphes, and\nthe other, in the others hand. All their three countenances smiling: and\nwith their other handes, they held vp the Boyes shirt, aboue his nauil.\nThe Infant holding his little Instrument in both his hands, and\ncontinued pissing into the hotte water, fresh coole water. In this\ndelicious place of pleasure, I was verie iocund and full of content, but\nthe same was much apalled, in that I thought my selfe a contemptible\nbodie, among such beauties, and dewe coniealed into Snowe, and as it\nwere a Negro or tawnye Moore amongst them.\nOne of them called _Achoe_, verie affably and with a pleasant\ncountenance said vnto mee, _Poliphile_ take that Christal vessel and\nbring mee some of that fresh water. I without staie intending to do so,\nand thinking nothing, but to do her seruice in any sort that she would\ncommaund me, went to the place. And I had no sooner set my foote vpon\nthe steppe, to receiue the water, as it fell, but the pissing Boye lift\nvp his pricke, and cast sodeinlye so colde water vppon my face, that I\nhad lyke at that instant to haue fallen backward. Whereat they so\nlaughed, and it made such a sounde in the roundnes and closenes of the\nbathe, that I also beganne (when I was come to my selfe) to laugh that I\nwas almost dead. Afterward, I founde out the concauitie, and perceiued\nthat any heauy weight, being put vpon the moueable stepping, that it\nwould rise vp like the Keye and Iacke of a Virginall, and lift vp the\n  Boyes pricke, and finding out the deuise and curious workemanship\n        thereof, I was greatly contented. Vpon the Zophor was\n              written in _Atthic_ letters this title\n  [Illustration]\nAfter our great laughter and bathing, and all hauing washed with a\nthousand sweete, amorous, and pleasant wordes, maydenly sportes, and\npastimes, wee went out of the water, and leapt vp vppon the accustomed\nseates, tripping on their toes, where they did annoynt themselues with\nsweete Odours, Diasdasmatic, and with a Myristic liquor, or water of\nNutmegges. And they offered a boxe vnto mee also, and I annoynted my\nselfe therewithall, and I founde great pleasure therein, for besides the\nexcellent smel and sweete sauour, it was verie good to comfort my bodie,\nlegges, and armes, that had been so wearied in my daungerous flight.\nAfterward when we had made ourselues redy, which was somwhat long after\nthe manner of other women, by reason of so many gewgawes and gimmerie\nwhatchets, they did open their vesselles of daintie confections, and\nrefreshed themselues, and I amongst them, and with precious drinke. When\nthey had eaten sufficiently, they returned againe to their looking\nGlasses, with a scrupulous examination, about their bodies, and the\nattire of their heades, and dressing of their yealow curling haires\ndepending, and hemicirculately instrophiated about their diuine faces.\nAnd when they had made an ende, they sayde vnto mee.\n_Poliphilus_, wee are now going vnto our gratious and most excellent\nSouereigne the Queene _Eutherillida_, where you shal finde and conceiue\ngreater delight, but the water is still in your face, whereat they\nbeganne to renew their laughter, without all measure at mee, glauncing\nand turning their eyes one to an other, with a louely regarde. At last\nthey set foorth, and as they went rounde togither, they beganne to sing\nverses in a Phrygial tune, of a pleasaunt metamorphosing of one, who\nwith an oyntment thought to haue transfourmed himselfe into a Byrd, and\nby mistakyng of the Boxe, was turned into a rude Asse.\nConcludyng, that manye tooke Oyntmentes to one purpose, and founde the\neffecte to contrarie their expectations.\nWhereat I beganne to be in a doubt, that they had sung that by mee,\nbecause that they still smiled as they turned towardes mee. But seeing\nthat I perceiued no alteration in my selfe, but wel I was contented to\nlet them laugh on. Vpon a sodaine I founde my selfe so lasciuiously\nbent, and in such a prurient lust, that which way so euer I turned, I\ncould not forbeare, and they as they sung laughed the more, knowing what\nhad happened vnto mee. And it did so increase in mee more and more, that\nI knew not wherewithal I might bridle and restraine my selfe from\ncatching of one of them, like an eager and hotte Falcon comming downe\nout of the ayre, vpon a couie of Partriges. I was with such a violent\ndesire prickt forwarde, which I felt more and more to increase in a\nsault burning. And the more I was to that venerious desire by the\nviolent offers of so oportune and sweete obiects. A foode for suche a\npernitious plague, and vnexperienced burning.\nThen one of these flamigerous Nymphes named _Aphea_, said vnto mee, How\nis it _Poliphilus_? Euen now I did see you verye merry, what hath\naltered your disposition? I answered. Pardon mee that I binde and vexe\nmy selfe more then a willow Garland. Giue mee leaue to destroy my selfe\nin a lasciuious fire. And thereat they burst out all in a laughter and\nsaid, Ah ha, and if your desired _Polia_, if shee were here, what would\nyou do, how? Alas my desire, euen by the deitie which you serue, I\nbeseech you put not Flaxe and Rosin to the fire, whiche burneth mee out\nof all measure. Put no Pitch to the fire in my heart, make me not to\nforget my selfe I beseech you.\nAt this my lamentable and sorrowing answere, they were prouoked to such\na loude laughter, wherin they did exceed so much, that neither they nor\nmy selfe with the wearines thereof could goe any further, but were\nconstrained to rest our selues for want of breath, vpon the odoriferous\nfloures & coole grasse, by meanes whereof, I became somewhat oportunely\nto bee eased, my heate aswaging and relenting by little and little.\nAnd as they thus contentedly rested themselues a while, vnder the coole\nvmbrage of the leafie Trees, I beganne to bee bolde with them saying.\nO you women, that are burners and destroyers, doo you vse mee thus? See\nwhat an offered occasion I haue, which wil holde mee excused, to breake\nfoorth and doo violence vnto you. And thereupon somewhat boldly moouing\nmy selfe and fayning as if I would haue done that which by no meanes I\ndurst, but then with a newe pastyme and laughter they called one for an\nothers helpe, leauing heere and there their golden Pantoffles and\nVailes, to bee carried about with the winde, and their vesselles\nneclected in the grasse, they ranne all awaye, and I after them, that I\nmight well perceiue that they had neither crampes nor stringhawldes or\nleaden heeles, and thus continuing our pastimes a pretie space, being\nsomewhat pleased that I had made them to runne. I returned backe to\ngather vp their Pantophles and such things as they had scattered behind\nthem. And comming neare to a fresh coole Riuer, they began to cease off\nfrom laughter, and to take pittie vppon mee, and _Geussia_ behinde all\nthe rest, bowed her selfe downe to the water, beautifully adorned with\nthe bendyng Bull Rushe, water Spyke, swimmyng Vitrix, and aboundaunce of\nwater Symples, shee dyd plucke vp the _Heraclea_ Nympha, of some called\nwater Lillye or _Nenuphar_, and the roote of Aron or wake Robyn, of,\nsome, _Pes vituli_ or _Serpentaria Minor_.\nAnd _Amella_ or Bawme Gentill, all whiche grew very neare togither and\nnot farre distant, whiche shee fauourably offered vnto mee saying, of\nthese whiche I haue made choyse of take, and for my freedome taste.\nFor whiche cause I refused the _Nenuphar_, and reiected the Dracuncle\nfor his heate, and accepted of the _Amella_, whiche shee had cleane\nwashed, by meanes whereof, within a verye short space, I founde my\nvenerious Lubric and incensing spurre of desire to leaue of, and my\nintemperate luste was cleane gone.\nAnd when my vnlawfull desires[A] of the fleshe were brideled, the\npleasant Nymphes came againe to mee, and as wee walked on, wee came into\na frequented place, and wonderfully fruitfull.\n    [Sidenote A: Vnlawfull concupiscence blindeth a man, and driueth his\n    sences from him.]\nAnd there in a fine order and appointed distance was a waye set on\neither sides with Cyprus Trees, with their corner clefted Apples, and as\nthicke with leaues as their nature will suffer them, the leauell grounde\nbeeyng couered all ouer, with greene Vinca Peruima, or Lawreoll and\nChamme, _Daphne_, and full of his asurine flowers. Which adorned way of\na meete and conuenient breadth, did lead directly on into a greene\nClosure, from the beginning of whiche walke, iust betwixt the Cyprus\nTrees, to the entrance and opening of the aforesaide enclosure, was some\nfoure furlonges. Vnto which enclosure when wee came, I founde it\nequilaterall, with three fences like a streight wall, as high as the\nCyprus Trees vpon either sides of the waye, that wee had passed along\nin: which was altogither of Cytrons, Orenges and Lymonds, bushing with\ntheir leaues one within an other, and artifitially knitte and twisted\ntogither, and the thicknes mee thought of sixe foote: with a Gate in the\nmiddest of the same Trees, so wel composed as is either possible to bee\nthought or done. And aboue in conuenient places were made windowes, by\nmeanes whereof, the bowghes in those places were to be seene bare, but\nfor their greene leaues which yeelded a most sweet and pleasant verdure.\nBetwixt the curious twistings of the braunches and their greene leaues,\nthe white flowers did aboundantly shewe themselues a singular Ornament,\nbreathing foorth a most delectable and sweete odour. And to please the\neye, the faire fruite was in no place wanting, where it should yeelde\ncontent. And afterwardes I might perceiue, that in the interstitious\nthicknes, the bowghes (not without a wonderful woorke) were so\nartificially twisted and growne togither, that you might assend vp by\nthem, and not bee seene in them, nor yet the way where you went vp.\nAt length comming into this greene and delightful grounde to the eye,\nand in a mans vnderstanding woorthie of estimation, I perceiued that it\nwas a great enclosure in the fore front of a marueilous Pallaice of a\nnoble simmetriated architecturie which of this frondiferous conclausure,\nwas the fourth part in longitude sixtie paces. And this was the\n_Hyp\u00e6thri_ to walke in, for open ayre.\nIn the middest of this great base Court, I did behold a goodly Fountaine\nof cleare water, spinnyng from the verie toppe as it were to the\nfoundation, whiche stoode vpon a smoothe pauement through little\nstreight Pypes, falling into a hollowed vessel, whiche was of most pure\nAmethist, whose Diameter conteined three paces, the thicknes agreeing\ntherewithall, leauyng the twelfth part for the thicknesse of the brimme,\nrounde about the same were carued water monsters, after the best sort\nthat euer any auncient inuentor or woorkeman for the hardnes of the\nstone could deuise to woorke, it might bee the woorke of _D\u00e6dalus_, for\nthe wonderful excellencie thereof. _Pausania_, if he had seene this,\nwould haue taken small pleasure to boast of the standing cup which he\nmade to _Hipparis_.\nWhich same was founded vpon a steale or final Pillar of Iasper of diuers\ncolours, beautifully adulterating one with an other being cut in the\nmiddest and closed vp with the cleare Calcidonie, of the colour of the\ntroubled Sea water, and brought into marueilous woorke, beeing lifted vp\nwith guttured hollowe vessels, one aboue an other, with a reserued\nseperation, by artificiall and woonderful ioyntes. It stood streight vp,\nfastened in the center of a Plynth, made of greene Ophite which was\nrounde, and somewhat lifted vp aboue, about compassing Porphyr, some\nfiue inches, whiche was curiously wrought with diuers lyneaments.\nRounde about the steale whiche helde vp the vessell, foure Harpies of\nGolde did stand, with their clawes and tallented feete vpon the smoothe\nTable of the Ophite.\nTheir hinder partes towardes the steale, one iust opposite against an\nother, with their winges displaied and spredde abroad, they rested vnder\nthe vessell with their feminine countenances, and hauing haire vpon\ntheir heades, from the same, it spredde downe to their showlders, their\nheades vnder, and not touching the vessell: with their tayles like\nEeles, and turning rounde. And vpon their nauels, an Antique leafe\nworke. These were verie necessarie for the strengthening of the Pype\nwithin the steale and smal Pillar.\nWithin the middest of the wombe and bellye, or nauel of the vessel, vpon\nthe Subiect steale, there was proportionately raised vp of the same\nvessel of _Amathyst_, a substance like a Challice, inward, or the\ninwarde moulde for a Bell, so high as the vessel was deepe the middle\nthereof, leuell with the brimme of the vessell.\nVppon the which was made an artificious foote set vnder the\nthree graces naked of fine Gold, of a common stature, one ioyning to an\nother.\nFrom the teates of their breastes the ascending water did spin out lyke\nsiluer twist. And euerie one of them in their right hand did holde a\ncopie full of all kinde of fruites, whiche did extend in length vp aboue\ntheir heades, and at the opening, all three of them ioyned rounde into\none, with diuers leaues and fruites hangyng ouer the brimmes or lippes\nof the wrythen Copies.\nBetwixt the fruite and the leaues, there came vp sixe small Pypes, out\nof the whiche the water did spring vp through a small hole.\nAnd the cunning Artificer, because that hee would not trouble one Cubit\nwith the tuch of another. With a signe of shamefastnes, the Images with\ntheir left handes did hide that part which modestie would not haue\nseene, but accounteth woorthie to bee couered.\nVppon the brimme of the hollow vessell, whose compasse was a foote\nmoreouer about, then the subiacent of it, with their heades lifted vp\nvpon their Vipers feete, with a conuenient and decent intercalation,\nthere were placed sixe little scaly Dragons, of pure shining Golde, with\nsuch a deuise, that the water comming from the teates of the Ladies, did\nfall directly vppon the euacuated and open crowne of the head of the\nDragons, afore spoken of, with their winges spredde abroad, and as if\nthey had been byting, they did cast vp and vomit the same water whiche\nfell beyonde the roundnes of the Ophict, into a receptorie of Porphyr,\nand rounde, whiche were both more higher then the flatnesse of the\npauement before spoken of: where there was a little Channell going\nrounde about betwyxt the Ophit and the Porphyrite, in breadth one foote\nand a halfe, and in depth two foote.\nWhiche Porphyrite was three foote from the playne ouermost parte to the\nPauement, with an excellent vndiculation. The reste of the partes of the\nDragonnes, for the moderate deepenesse of the vessell did grow on,\nvntill all met together, transforming the extreame partes of their\ntailes into an antique foliature making a beautifull illygament with the\narule or foote set vnder the three images without any deforming\nhinderance to the hollownesse of the precious vessell. And what with the\ngreene assayling of the compassing Orange trees, and the bright\nreflections of the shining matter, and the pure water, there was such a\ngratious couler, in that singular and most pretious vessell, as if the\nRainbowe and the clowdes had made theyr habitation there.\nThen in the corpulent bearing out of the belly of the vessell, betwixt\none, and the other Dragons, in an equall distance, and of a most\nexcellent melting or casting, there stood out _L_yons heads of an\nexquisite exaction, and driuing, casting foorth by a little pype, the\nwater that distilled from the six fistulets, placed in the copie aboue.\nWhich water, did so forciblie spring vpward, that in the turning downe\n  it fell among the Dragons in the large vessell, where by reason\n          of the high fall, and fashion of the vessel, it\n                  made a pleasant tinckling noyse.\n  [Illustration]\nAll which rare worke, by so sharpe and fine a wit composed, as this\ninsolent and precious vessell was, the foure perfect harpies, the\nwoonderfull and curious azule, wherevpon the three Images of pure gould\nstood, with what Arte, ordinance, and rule, digested and made perfect:\nas I am ignorant in them altogither, so much the lesse able am I to\ndescribe the whole as it did deserue, being a woorke past any humaine\nreache and capacitie to frame the like.\nAnd I may bouldly say, that in our age there was neuer seene in stone\nand mettle such a peece of woorke embost, chased, and engrauen. For it\nwas a woonder to see, that stones of such extreame hardnesse, as that\nwhich was the steale to hould vppe the Vessell, should be cut and\nwrought to that purpose, as if it had beene as soft as wax. A woorke\nraither to bee woondered at, then vndertaken.\nThe square base court, (in the middest whereof stood this notable woorke\nof the sumptuous Fountaine,) was paued with fine Marble of diuers\ncoulers and fashions. Amongst which were appact very beautifully,\nroundes of Diasper, equally distant, and disagreeing from the couler of\nthe pauement, and the corners closed vp with leaues and Lyllies. Betwixt\nthe square marble pauing stones, there was a space left like a list,\nwhich was filled vp with diuers coulered stones of a lesser cut, some\nproportioned into greene leaues, and tawnie flowers. Cyanei, Ph\u00e6nicei,\nand Sallendine, so well agreeing in theyr coulers, so glistering and\nseuerly set of a diligent Xesturgie. As full of coulers as a Christall\nglasse, repercust and beaten against with the beames of the sunne.\nBecause the circumduct and compassing coulers, meeting together in the\nselfe same smoothe and cleane stones, did yeeld a reflection, no part\nbeing faultie, eyther of the square checkers or scutuls and Trigons. But\nwith a smoothe and streight ordinance well ioyned together.\nWhereat I remained woonderfully amased by my selfe, diligently\nconsidering vpon the noblenes of the woorke, such as I had not beene\nvsed to see, and verye willinglye I would haue beene content, to haue\nmade more staye in the contemplating thereof, for so the dignitie of the\nworke required, but I could not because it was necessarie for me to\nfollow after my leaders.\nThen the aspect of this sumptuous magnificient and statelye pallace, the\napprooued situation thereof, the dew proportion, and the maruelous\ncomposition in my first comming to it, did make me woonderfully\ncontented to view the woorthines thereof, and in continuance I was\nprouoked to behould more, for which cause I perswaded my selfe, as I\nmight very well, that the expert builder, excelled all other whatsoeuer.\nWhat kinde of rafters? what manner of roofe? after what sort the Parlors\nchambers, closets and lodgings, were disposed? with what kind of seeling\nthey were enclosed and incrusted? wherewithall hanged? with what couler\nand kinde of painting ouerhead? What order of columination, and what\nspace betwixt. No other building maye goe beyonde this whatsoeuer, but\nmay giue place verye well, of what kinde of Marble, and what manner of\nengrauing.\nThere I beheld the laboures of Hercules grauen in stone with halfe the\nrepresentation standing out or bearing foorth, in a woonderfull sort,\nthe skinnes, statues, tytles, and trophes, What an entry, what a stately\nporche, what that of Titus Cesar with his stone of Phenicea with all the\ntinkering and pullishing about it, there is none whose wit is so grosse\nto commend it, in respect of this, but will rather scorne to speake of\nit. As for the woorthie and excellent manner of glasing the gallerie\nwithout the pallace, the conspitious porche, the manner of building, the\narched seeling aboue head, beautified and adorned with foliature and\nother lineaments of pure gould and asuer couler and excellent painting\nthat whatsoeuer I had seene before I made finall acount of, as not\nworthie of remembrance. And beeing now come to the doore within the\nporche, the going in was closed vp wth a hanging, drawne ouer before it\nof gould and silke, wrought together, and in the same two images. One of\nthem hauing all kinde of instruments about hir, fitte and readie to goe\nto worke, and the other with a maidenly countenance, looking vp with hyr\neyes into heauen.\nThe beautye of which two were such, and so fresh, as I looked about mee,\nwhether _Apelles_ had painted them with his Pensill.\nAnd there my sportfull, faire, and pleasant companions, euerie one\nputting their right handes to mine, willing to haue me in, sayde,\n_Poliphilus_ this is the vsuall waye, by the which you must come into\nthe presence of our Gracious and moste excellent Queene.\nBut you cannot haue leaue to enter in here through this Curtain, before\nyou bee receiued of a vigilant and innocent Damosel that is the keeper\nof this doore, and she is called _Cinosia_. Who hearing vs comming, did\nforthwith present her selfe, and fauourably held vp the cloth, and wee\nentered in.\nThere was a roome hung about and diuided by an other Curtaine of\nexcellent Arras full of Imagerie, as signes, shapes, plants, and\nbeastes, singularly well done.\nIn this place at our comming, an other curious woman came towardes vs,\ncalled _Indalomena_, and she putting by the Curtaine, wee entered in.\nAnd there was an other suche like roome, from the second for quantitie,\nwith discourses and reason marueilously wouen, with infinite knottes,\nbucklinges, tyings, and old fashioned harping Irons, or Hookes, as if\nthey had been fastened and knit togither. In which place without any\nstaying, the third woman came and receiued vs very gratiously, her name\nwas _Mnemosina_, and shee calling vs, gaue vs free leaue to go in. Where\nlastly my companions did present mee before the sacred maiestie of the\nQueene _Eleutherillida_.\n_Poliphilus sheweth as well as hee may, how exceeding great the\n  Maiestie of the Queene was, the manner of her Residence and seruice.\n  His fauourable entertainment. Howe shee marueiled at him._\nWhen I came towardes the first doore-keeper, I was somewhat abashed, but\nyet I did salute her in good sorte as became mee to doo. And shee verie\ncurteously badde mee come neere. And in like manner the second.\nIn whose gard I did see a loftie Gallery as long the content of the\nPallaice, the roofe whereof, was all painted with a greene foliature,\nwith distinct flowers and folded leaues, and little flying Byrdes,\nexcellently imphrygiated of museacall paynting, as without in the first\nCourt, and the stone walls seeled with Chipworkes of diuers colours.\nAt the last doore, the Matrone _Mnemosina_ perswaded me verie\neffectually, not to doubt of any thing, but that I should stedfastly\nfollow the royall perswasion, and healthfull counsell of the Queene, and\nperseuere in the execution thereof, for that the ende without doubt\nwould be to my content.\nAnd thus hauing leaue to goe in, beholde such thinges presented\nthemselues to my eyes, as were lyker to be celestiall then humane.\nA most stately and sumpteous preparation, in a gorgeous and spacious\nCourt, beyond the Pallaice neere and opposite to the other, and foure\nsquare.\nThe bewtifull and precious Pauement within a checkered compasse going\nabout the same, there was a space of sixtie foure Squadrates of three\nfoote, the dyameter of euerye one: Of the which one was of Iasper, of\nthe colour of Corall, and the other greene, powdered with drops of blood\nnot to bee woorne away: and set togither in manner of a Chesse-boord.\nCompassed about with a border, the breadth of one pace of a rare\ninuention of woorke, with small pieces of stones, of diuers colours, and\nso compacte together, as if it had beene a straunge paynted woorke\neuenly cut and set by rule, that you could not perceiue the ioyning, but\nsmoothe and shyning, and so well framed by the Lybell and Squadrate,\nthat no circulating or sph\u00e6ricall Instrument woulde mooue to either\nsides without forcing.\nAbout this, lastlye was an other marueylous kynde of Pauing of three\npaces broad, in knottes of Iasper, Praxin, Calcedonie, Agat, and other\nsortes of stones of price.\nAnd about by the sides of the walles, compassing the sayde Court paued\nas you haue heard, there were placed Settles, of the wood of Palme\nTrees, of colour betwixt a yealow and tawny, passing well turned and\nfashioned, couered ouer with greene Veluet, and bowlstered with some\nsoft stuffe or feathers easie to sit vpon, the Veluet brought downe to\nthe frame of the Settles or Benches, and fastened to the same with tatch\nNayles of Golde, with bossed heades vppon a plaine Siluer Nextrule or\nCordicell.\nThe alament of the claustering walles, were couered ouer with Plates of\nbeaten Golde, with a grauing agreeable to the pretiousnes of the metall.\nAnd in the co\u00e6quated and smoothe plaine of the same walles of stone,\nby certaine Pilastrelles, Quadrangules, or _L_ossenges, of an equall\ndimension and distinct correspondencie in the middest of euerie one,\nthere were perspicuously appact rounde Iewels, bearing out and swelling\nbeyond the plaine leuell of the wall, after the manner of the tores of\nbases, and of thicknes according to the proportion of the Losenge\nwherein it stood, compassed about with greene iagged leaues, one bending\nouer an other, the tops turned toward the Iewell.\nAnd betwyxt the Foliature and the great Iewell, another border of\npretious stones curiouslie sorted and conspicuouslie set.\nAnd in the rest of the wall circumvallate of these bearing out rownde\nIewels, the seuen Plannets with their nature and properties, with an\nEncaustic woorke were sweetly painted, which I beheld with great\ndelight. The rest of the wall exclusiue from the rowndnes of the Iewels\nwithin the Pilastrels, were filled vp and bewtified with infinite\nvarietie of workes in siluer, and powdered with diuers inestimable\nstones, singularly well cut, and of diuers fashions.\nThe wall on the left side was in like sort, and opposite in tundels.\nAgainst the seuen Plannettes were there seuen Tryumphes ouer the\nsubiectes of the same predominent Plannettes, and in such lyke Art of\nPainting as the other side.\nAnd on the right part I behelde their seuen harmonies and friendly\naspectes, and the passage of the blood, with the qualitatiue receiuing\nand retiring & circulating entrance, with an incredible Historie of the\ncelestiall operation accedent.\nThe fourth alament made the Pallaice of suche like distribution as the\nother, the doore except, whiche did occupie an emptie voyde interstice.\nThe other sixe with a regulate correspondence, and harmonye of the rest,\nin the Iewelles to the opposite and symentriall congresse of the\nPlannettes, with their vertuous inclinations, were expressed in the\nshapes of elegant Nimphes, with the titles and signes of their natures.\nThe seuenth Mediane quarter, was the forefront directlye placed against\nthe seuenth Iewell, representing the Planet _Soll_, whiche was set vp\nmore higher then the rest, by reason of the Queenes Throne.\nEuerie part of matter, number, forme, and lyneament, in distribution\nequally correspondent to his Lybell, the right with the left, and here\nand there, with an exquisite loue, and congresse agreeing.\nOf whiche moste excellent Court, euerie side was eight and twentie\npaces. In this sort stood this synarie open Court, all compassed about\nwith fine golde, a worke rather to bee wondered at, then spoken off.\nThe Pilastrelles were discrepant fowre paces one from an other, with a\niust partition of seuen (a number gratefull to nature) of fine and\norient Azure, Lazull stone, passing well coloured according to his\nkinde, with a bewtifull bestowing of small glymces of gold. In the fore\npart of which, betwixt the seuen pilastrels, there were appointed little\nslender Pillers wrought about with leaues, copies, heades with haire\nlike leaues, boyes their hippes and legges proportioned into brawnches,\nBirdes and copies, and vesselles full of flowers, with other woonderfull\ninuentions and deuises, from the top to the bottome of the Anaglyph, as\nif they had grown out of the foundation, making and diuiding in sunder\nthe spaces, their chapters were wrought of a fashion answerable to the\nrest.\nOuer the whiche did extende a streight beame with grauen lineamentes\nfitting the same. And ouer that a Zophor, conteining this woorke still\nthroughout, that is, the bonye scalpes of Oxen, with myroll bowghes full\nof berries, tyed abowt theyr hornes by a towell of linnen.\nVpon either sides of them were Dolphines, with their gilles lyke leaues,\nand their Finnes and their extreeme partes of a foliature, and vpon\ntheyr heades and backes certaine naked boyes, getting holde of theyr\nlifted vp braunching tayles, with leaues and flowers, and bending them\ndowne.\nThe head of the Dolphine hauyng a Syme, whereof the one part turned\ntowardes the Boye, and the other bent against the vessell with an open\ngaping, and endyng in the head of a Storke, with her beake against the\nopen mouth of a Monster, lying with his face vpwarde, and certaine\nWhorelles or Beades rysing vp betwixt his mouth and her beake.\nWhiche heades in stead of haire, were couered with leaues one ouer an\nother, filling the Orifice of the vessell, and from one lyp to an other,\nand vnder the bowle thereof towarde the foote, there compassed a fine\ntowell of linnen, the endes hanging downe from the knottes, in suche an\nexcellent sorte as was conuenient both for the place and matter. And in\nthe middle ouer the heades, was the face of a childe vppon a payre of\nwinges.\nAnd with suche lyke lineamentes was the Zophor adorned and couered, with\na Coronice full of excellent workemanship. Vppon the plaine toppe\nwhereof, by a perpendicular lyne ouer the Pillars, in the ordeining of\nthe squadrangalles, there were placed and framed certaine olde fashioned\nvesselles, by an appointed distribution, three foote high of Calcedonie,\nsome of Amethist, some of Agat, some of Iasper, with their bellies\nfurrowed and Channelled, and cut of a rare and maruellous cunning, and\nwith excellent eares.\nIn a perfect order ouer euerie Iewell aboue the Coronice, were aptlye\nioyned traunsomes, squared seuen foote high, and the middle space\nbetweene them of glistering Golde, with a superadiect extention, closing\nouer the streight extended transomes. And by a turnyng downe the\ntransomes, did ioyne decently one with the other, with a Topiarie[A]\nwoorke. Intending that out of the vesselles standing vpon the Coronice\nas aforesaide, in the cornes the transome and the vyne should ryse vp\ntogither, but out of the other vesselles, either a vyne or some Woodbine\nof Golde, by courses meeting ouer the transwerst traunsomes, with a\nthicke stretching out of theyr spreadyng braunches, one ioyning with an\nother, and twisting togither with a fine and pleasant congresse,\ncouering ouer all the whole court with a riche and inestimable suffite,\nwith diuers fashioned leaues of greene emeralde, gratefull to the sight,\nmore perfect then that wherein _Amenon_ was impressed, and the flowers\ndispersed and distributed of Saphires and byrrals. And with an excellent\ndisposition and artificiall, betwixt the greene leaues and the grosse\nvaynes, so precious hunge downe the clusters of grapes made of stones,\nagreeable and fitting to the naturall coulers of Grapes.\n    [Sidenote A: Topiaria, the feate of making Images or Arbours in\n    Trees.]\nAll which most rare deuises, of pryse incomparable, incredible, and past\nimagination, did shine all ouer most pretiouslie: not so much to be\nmarueyled at for the costlinesse of the matter, but for the large\ngreatnesse of the worke.\nFor nor without great cause, from place to place, with a diligent and\niealous examination I did carefully consider the large extention of the\ninmost intricate braunches, and their proportionate strength and\nthicknesse, so cunninglie doone, by such an arte, boulde attempt, and\ncontinued intent, they were so aptly led out, whether by sowdering,\nor by the Hammer, or by casting, or by all three, mee thought it an\nvnpossible worke to make a couering of such a breadth, and so twysted\nand twyned together.\nIn the middle prospect, oppossite against our going in vpon a degreed\nregall throne, set full of glystering stones in a maruelous order, farre\nmore excellent then the seat in the temple of _Hercules_ at _Tyre_, of\nthe stone _Eusebes_. The Queene with an imperiall Maiestie sitting vppon\nit, goddesse like, and of a woonderfull magnanimitie in countenance:\ngorgiously apparrelled in clothe of goulde, with a sumptuous and curious\nattyre, vpon hir head of a purple couler, with an edging of Orient\nPearle, shadowing ouer hir large forhead, aunciently and princelike,\neuer pressing hir plemmirrulate trammels of hayre, as blacke as iet\ndescending downe hir snowie temples, and the rest of the aboundance of\nhir long hayre, fastned rounde in the hinder parte of her head, and\ndeuided into two partes or tresses, lapt about this waye and that waye,\nbehind hir small eares, ouer hir streight proportioned head, and\nfinished in the crowne, with a flower of great Orient, and rownd\nPearles, such as be found in the Indian promontorie _Perimula_.\nThe rest of hir long spreding hayre was not seene, but couered ouer with\na thinne vayle, edged with gould, hanging downe from the said flower and\nknot of pearle, to hir delicate shoulders, and flingering abroade with\nthe ayre.\nIn the middle of the edging of hir dressing, vpon the highest parte ouer\nthe middest of hir forhead hoong a rare iewell. And about hir round and\nsnowie neck, went an inestimable Carkenet with a pendent ouer the\ndiuision of hir rownde brests, of a table Dyamond, in fashion of an\nEgge, sparkling, and of a monstrous largenes, set in gould with wyer\nwoorke.\nAt hir eares moste richelye were hanged in the typpes two earinges, two\ngreat shynyng Carbunckles of an inestimable price.\nHir shooes were of greene silke, and hir pantofles of gould imbrodered\nin a leafe woorke. Vppon a foote stoole aboue the which, and vnder hir\nfeete, was layde a cushion of white Veluet, with a purseling of silke\nand Orient Pearles of _Arabia_, within the persick golph, with foure\nButtons wrought with pretious Stones, and tasseld with goulde twist, and\ncrimosen silke, depending.\nVppon eyther sides along vpon the aforesaid benches couered ouer with\ngreene veluet, sate hir Ladyes of honour, attendant in a goodly and\ncommendable order, according to their estates, apparrelled in clothe of\ngoulde in an incredible brauerie, as in the world may bee seene. And in\nthe middest of them this renowned and famous Queene in great pompe and\nvnspeakeable statelynes, and the hemmes of hir vestures so edged and set\nwith pearle and stone, as if nature had rayned and powred them down vpon\nhir.\nAt hir high and imperiall aspect, with great reuerence bowing their\nknees to the ground vnto hir, hir women did rise vppe from their seates,\noccasioned by the noueltie of the spectacle, & greatly marueiling that I\nshould come into such a place.\nBut I founde my selfe more amazed, my hearte quayling, and dilating both\nof the troubles that I passed, and the present estate that I was brought\ninto, which did enuiron and fill me with an extreame amasement, reuerend\nfeare, and honest shamefastnesse.\nAnd they asking the fiue Nimphes that brought me in, whysperinglie what\nI was, and the strangenesse of my hap, directing, bending and\nintentiuely fixing all their eyes vpon me. Where finding my selfe so\nbase a worme in such an excellent conspect, I was woonderfully\nastonished, and lyke one that had no spyrite.\nBut the successe and manner of my comming being demaunded of them, the\nNymphes plainly, open and manifest the same at large, whereat the\ngratious Queene beeing mooued to compassion, caused me to stand vp, and\nvnderstanding what my name was, began to say.\n_Poliphilus_, be of good comfort, and pluck vp a good heart, and tell me\nhow thou commest hither, and by what meanes, and how thou diddest escape\nthat mortall and horrible Dragon? and how thou diddest finde away out of\nthat odious and blinde darkenes, I haue beene tould of it: But I maruell\nme not a little, because few or none dare aduenture that waye. But\nseeing that grace hath safelye brought thee hither vnto vs, I will not\ndenye thee (any cause notwithstanding) a gratious and fauourable\nintertaynement.\nTo whose liberall inuiting, royall woordes and intertaynement, better\nthen I could haue imagined to desire, with diuote and honourable\nthankes, giuen aboundantly from pointe to pointe, I tould how I escaped\nand fled from the Dragon, a fearefull monster. And consequently with\nwhat trauell and payne I came to the desired place. And how the fiue\nNimphes did finde me wandering and afrayde. Which when I had at large\ndeclared and ended my speeche, I began with great desire to frame my\nselfe to bee a pertaker of their solacious and magnificent pleasures.\nAfter that she said vnto me with a smiling and pleasant countenance.\nIt is a woorthie matter to consider, that an euill and discontented\nbeginning, often time falleth out to a happie and good successe in the\nend: and before that anye thing bee committed vnto you to perfourme, as\ntouching your amorous and firme conceit, it is our pleasure, for the\nasswagement and mitigation of thy commendable griefes, that in this\ncompany thou especially shouldest associate thy selfe with _Philotesia_,\nseeing that the faire heauens haue shewed thee of thy entertainment, and\nbrought thee into our triumphant mansion place. And therefore my\n_Poliphilus_, without any more ceremonies take thy place there and sit\ndowne, for thou shalt see (with a verie good will) part of our sumptuous\nand stately manner of seruice, the plentifull diuersitie and number of\nmy more then princely dainties, the honourable attendance of my\nhoushold, & excellent order thereof, the inestimable pretiousnes of my\ngreat aboundance, and the large effects of my bounty.\nAt which imperious commaund, her eloquent and fauorable speech ended,\nhumbly, and with a little more audacitie than before, vppon one of the\nbenches of my right hande I did sit downe (lapping my torne gowne\ntogether before me with certaine brymble leaues still sticking in it)\nbetwixt the fiue Nymphes that brought mee in, and amongst them next vnto\n_Offresia_ and _Achoe_, placed behinde the Queene, and six other of the\nchamber vppon the other hande, and in the middest on high vppon a throne\ndid the Queene sitte in an imperiall Maiestie.\nThe Couer ouer the Throne was of an inamelled couloring contayning in it\na beautifull image without any beard, the head bushing with yellow\nhaire, part of his brest couered with a thinne cloath ouer the displayed\nwinges of an Eagle, her head turning vp, and beholding of him. The head\nof which image was redymited with an azure Diademe, adorned with seauen\nbeames, and at the foot of the Eagle two braunches of greene Lawrell,\none one way, the other contrary towards either side. And in euerie\ngarland I behelde the figment proper to his planet, and behind at my\nbacke was the iewell, containing the historie of the winged Mercury, and\nhowe the benignitie of his good disposition is depraued, when he is in\nthe malignant taile of the venemous Scorpion. And looking vpon my selfe,\nI was ashamed to see my vile habite among suche sumpteous induments,\nthat me thought my selfe no otherwaies but euen lyke that vile and\nmortiferous beast among the most noble signes of the Zodiac. The\nbewtifull and honorable damosels sate in order vpon the Benches, compast\nabout all along by the sides of the walles vppon the right side, and the\nbest of the Court, with a rare and strange kinde of womanly dressing\nvppon their heads, as is in the world, with the tresses of their haire\nlapt and bowed vp in Caules of gold.\nSome with their haires of Amber colour, curled and dressed vp with\nflowers of the same vppon a wyer, with the endes turning downe and\nwauing vppon their snowy foreheades and smooth temples, bewtified with\nRubies and Diamonds prickt in the haire.\nOthers of the colour of the Obsidium of _India_, blacke and shining,\nadorned with floures of Orient Pearle, & Carkenets of the same. They\nstood all waiting with such a venerate attention, that when the seruice\nwas brought to the table, they all at one instant time alike, made their\nreuerent curtesies in bowing of their knees, and in like manner when\nthey did rise from of their seates, euerie one apparrelled in cloth of\nGolde, but they did not sit and eate at the same table.\nStreight before the triumphant Queene was the opening of the third\nCurtaine, couering a great and goodly doore, not of Marble, but of rare\nand hard Diasper of the East, of an artificiall and ancient worke,\nwonderfully bewtifull to behold. Vpon either sides of this doore, their\nyoong damosels Musitians, seuen vpon a side in a Nimpish apparrel,\nnotable for the fashion and verie rich: which at euery change of\nseruice, did alter their Musicke and Instruments, and during the\nbanquetting, others with an Angelike and Syreneall consent, did tune the\nsame to their handes. Then in a sodaine was placed frames of Hebony,\nwith three feete, and other temporary tables, without any noyse or\nbrustling. Euerie one readie to his appoynted Office, with a carefull,\ndiligent, and affecting indeuour, wholy to that seruice which was\nenioyned him.\nAnd first before the Queene, there was placed a frame of three feete of\nthis fourme, vpon a rounde of fine Dyasper, with curious Lineaments. To\nthe which were three stypits, the lower partes whereof, did finish in\nthe forme of the tearing claw of a Lyon, with an exsquisite foliature,\ncompassing about the steales of the stypets, hauing in the middest of\neuerie one, fastened the head of a childe betwixt two wings, from the\nwhich betwixt one and other of the stypets, there hung in maner of a\nGarland a bundle of leaues and fruites bounde togither, and biggest\ntowardes the midst, and vppon the top of the stypets or steales, was put\na proiection to beare vp the rounde table before the Queene.\nThis frame was vnmoueable, but the round table was to be quickly taken\nof and on, according to the substance of the vessels at euery changing\nof the table.\nAnd streight way as it were in the twinckling of an eye and turne of a\nhand, there was put vppon this three footed frame a rounde table of\nGolde, three foote by the Diameter, and of an indifferent thicknesse,\nand of this forme and bignes were all the rest.\nVpon this table was laide a Carpet perfumed, of cloth of Hormisine of a\ngreene colour, euenly distended large and long downe to the pauement:\nfringed vpon the sides with twisted threede of the selfe same, and mixed\nwith Siluer and Golde, depending downe vnder a border of imbroyderie of\nPearle and pretious stone, with a hand-breadth of the pauement on euerie\nside hanging downe. And of this sort were all the Carpets bordered and\nfringed.\nAfterwards followed a faire yoong Damosell and quicke, with a great\nBason of Gold filled with the flowers of Violets, tawny, blew & white,\nand sweet smelling, as in the prime spring time, and strewing of them\nvpon the tables, except that before the Queene.\nHer sacred maiestie, hauing put off her robe so gorgeous as _Lolia_,\nwife to _Paulus Aemilius_ neuer saw in her husbandes tryumphes, and shee\nremayned in a gowne of purple Veluet, hauing wouen in it birdes, little\nbeastes, leaues and flowers in knottes, the worke somewhat raysed vp\nwith pearle and stone, with a thynne vayle couering it all ouer of silke\nsyprusse, shewing through it the couered workes and cloath by reason of\nthe cleare subtiltie and thinnesse thereof, and imperiall and gratious\napparell.\nAfter came in two beautifull Damosels bringing in an artificious\nfountaine continually running with water, and reassuming the same\nagayne, which was of fine golde, and in a vessell of a curious\nworkmanshippe, which was brought before the Queene, and after the\npresenting of it vpon the table of golde they bowed their knees downe to\nthe pauement, and like reuerence at the same instaunt made all the rest\nof the attendant Ladyes, both at the presenting of euery thing, and at\nthe taking away. Three other faire Damosels followed neare after them,\none carrying an Ewer of golde, the second a bason, and the other a\ntowell of white silke.\n  [Illustration]\nThe Queen whilest shee did wash her handes, one that caried the golden\nbason, receyued therin the water, that it might not fall agayne into the\nreassuming fountaine: and the other with the Ewrie, powred in as much\nsweete water as was borne away, because that the fountaine shoulde not\nbe emptie, and hyndered in hys course. The third did wipe and drie her\nhands.\nThe broad and large Receptorie of this fountaine was carryed vpon foure\nlittle wheeles, which they drew vppon euerie table to wash the handes of\nall that were sette.\nThe brim of the vessell wherein the rising vp fountaine did stande, was\nadorned with bubbles of pearle standing vp, and vnder the same was sette\nan other of an other sorte, and both ioyned together with two claspes of\nan exquisite dipoliture, fine worke, and pretiously garnished. For among\nother iewelles of inestimable price, vppon the verie toppe in a flower,\nthere was sette a Diamond in fashion of a peare, glistering and\nsparkling of a huge and vnseene bignes.\nAnd as neare as my smell could tell mee, I did iudge the water to bee of\nRoses, mixt with the iuice of Lymon pilles, and a little Amber\nartificially composed, which yeelded a sweet and pleasant smell.\n  [Illustration]\nIn the middest of this admirable and stupendious Court, there was set\nout a maruellous perfuming vessel, not so much for the excellent and\nperfecte substaunce thereof, which was pure and fine golde: but for the\nconspicuous, rare, and auncient fashion of the base, standing vpon three\nHarpyes feete, the which in a foliature made a trianguled illygament to\nthe base, full of deuises, as the mettall required, ouer euerie Angle or\ncorner whereof stoode three naked shapes of flying spirites orderly\nsette, of two cubites high, with their shoulders turned one towards an\nother, and somewhat neare together.\nThey stood vpon the base with the right foot towards the corner, and the\nlefte stretching towardes the fixed foot of the other boye. Their cubits\nbending vp, and holding the handle of the perfuming panne, verie slender\nin the steale, and vpward in fashion of a bowle, somewhat furrowed and\nbroad lipped.\nThere were six in a round circuit, one towardes an other: And betwixt\ntheyr shoulders in the Center point of the trianguled base, there rose\nvp a steale like an olde fashioned Candlesticke, holding on the toppe\nthereof suche a bowle or vessell as aforesaide, and so broade as did\nfill vp the voyde place in the middest betwixt the other six.\nWhich bowles were filled with burning coles couered ouer with embers,\nand in euery vessell vppon the ashes did boyle a little pot of gold,\nwhich contrary liquors infused with sweet odours.\nAnd as I suspected, euery potte had seuerall water, as it were, one with\nRose-water, another with water of Orange flowers, another of myrtle,\ntender greene Lawrell leaues, elder flowers, and diuers such lyke\nsociable symples. And these boyling together, they did yeelde a most\npleasant and fragrant smell.\nIn the presence of the magnificent Queene there did alwayes wayte and\nattend three honourable Nymphes, their apparell beeing of golde and\nsilke, maruelously wouen and adorned, and sette with pearle and stone.\nThe lyninges of theyr gownes going about their snowie shoulders, and\ncomming downe vppon theyr little round brestes to the lower parte of\ntheir wastes, of suche colour as the napkins, leauing to be seene the\npleasaunt valleys betwixt their faire brestes, an extreame delight and\ndesired nourishment vnto a narrowe looke and greedie eye, with a\nthousand small chaynes, pretie iewelles and flowers of golde in a\nf\u00e6minine sort, a sweet bayte to carrie a man headlong into forgetfulnes\nof hymselfe, beeing inchaunted with choyse and amorous regards, farre\npassing the desire of any other delycate vyands. Their shooes of golde\ncutte with halfe Moones, and closed vp at the ioyning of the hornes or\ncorners with buttons and flowers of gold-smithes woorke in a curious\nsorte, and the trammels of their faire and plentifull haire aboue their\nforheads and temples instrophiated with large and round oryent pearle.\nThey stoode thus on eyther hande and before the Queene with a singular\nand reuerent regarde, attending and readilie perfourming that charge\nwhereunto they were appoynted. And these serued but an one Table: which\nbeeing chaunged, they withdrewe themselues by, and stoode still vppon\ntheyr feete arme in arme, other three hauing supplyed their places: And\nthe three that wayted, shee in the middest was caruer.\nThe other vppon the right side helde vnder a plate if anie thing should\nfall by: and the thirde vppon the lefte hand held a most whyte and\ncleane towell of silke to drie her lippes, and in euery action a\nreuerence.\nThe towell was not vsed but once, and then cast by vpon the pauement,\nand carryed away by one that stoode neare. And so many morsels as shee\ndid eate, so many sweete perfumed cleane towelles of silke plyted and\nfinely wrought were vsed.\nAnd the like was doone to euerie guest, for not one at that banquet did\ntouch anie thinge sauing onelye the cuppe.\nAfter that the Queene had washed, and had her first seruice, then all\nthe rest did wash at the same fountaine, casting out water of it selfe,\nand reassuming the same in a wonderfull manner by two small pypes on\neyther sides, and running vp straight in the middest from the bottome of\nthe vessell, the deuyse whereof when I did vnderstand, I was much\ncontented therewithall.\nAfter the washing of the Queene first, and successiuely of all the rest,\nthere was deliuered to euery one of the wayters a rounde ball of golde\nwyer-woorke full of small holes, and within stuft with Amber past of a\nmost perfect composition, set with pretious stones, to the ende their\nhands, eyes, and sences should not be idle.\nThen there at euerie chaunge of course, two _Edeabriees_ that had the\nordayning of the Queenes meate, did bring into the middest of the royall\nCourt vppon foure turning wheeles a stately repositorie or cupbord, in\nfashion like vnto a shippe, and the rest like to a triumphant Chariot,\nof most fine golde, with many fishes and water monsters, and infinit\nother exquisite shapes maruelously wrought, and sette full of riche\nstones, the sparklings and glisterings whereof did shine rounde about\nthe sides of the Court, and reincounter vpon the roundelles of the other\nbefore spoken iewelles, on euery side fitly placed, as if Ph\u0153bus had\nbeen sette by a Nymph to grace hir eyes and countenance with his shining\nbrightnes.\nTo all which continuall glistering of ineffable workemanshippe, there\ncould no more bee deuised of equall comparison, although it were the\nTemple at Babylon with the three golden statues.\nWithin the which was put all such necessaries perfumed, as were meete\nand conuenient for the chaunging of the tables, as clothes, flowers,\ncuppes, towelles, and vesselles, to powre out of, to drinke in, and\nplates to eate vpon.\nAnd these two Nymphes plaustraries[A], did take them downe, and deliuer\nthem (as neede required) to the wayters.\n    [Sidenote A: Which did draw in the cupbord.]\nAnd the first Table beeing chaunged, euerie thing was brought backe\nagayne to the plaustraries, at whose going away the Trumpettes sounded\nin such a sorte, as _Piseus Therrenus_ neuer came neare vnto, nor\n_Maletus_ Trumpetor to the King of Hetruria.\nAnd then they did wind their Cornettes, thus dooing euerie time that the\nrepositorie was drawne out, vntil that it came in againe, at what time\nthey ceased.\nAnd when the Table was chaunged, they altered their musicall\ninstruments, which beeing ceased, the singers began so heauenly, that it\nwould haue caused the Syrens to sleepe, hauing mixed with their voyces\nstill winde instruments of wood, such as the _Troezein Dardanus_ neuer\ninuented.\nAnd by this appoynted order, there was continually heard melodious\nsoundes, and pleasaunt harmonies, sweete concords with delightfull\nMusicke presented, odoriferous perfume smelt, and stately viandes\nplentifully fedde of. And euerie thing whatsoeuer, without any defect of\ngrace or delight answerable, according to the dignitie of the place.\nTo this first princely table, all the vessels and instruments togither\nwith the table it selfe, were of pure fine Gold. Wherupon there was\nappresented a Cordiall confection, and as I could coniecture, it was\nmade of the scraping of Vnicornes horne, Date stones and Pearle, often\nhette, and quenched and pownded small, Manna, Pineapple kernels, Rose\nwater, Musk and Lyquid, Golde, in a precious composition by weight, and\nmade Losenges with fine Sugar and Amylum.\nThis was eaten without any drinking vpon it, and it was a Confection to\nprohibite all Feuers, and to driue away Melancholy wearines.\nThis being done in a moment, all things were taken vp and remoued, the\nViolets cast vpon the ground, and the table bare. And assoone as this\nwas done, the table was laide againe couered with cloth of Talasike, and\nalso the wayters, and as at the first, there was cast vpon them the\nsweete flowers of Cedars, Orenges, and _L_ymons, and vpon that, they did\nappresent in vessels of Beryl, and of that precious stone was the\nQueenes table (except the skinking pottes which were all of pure fine\nGold) fiue Fritters of paste of a Saffron colour, and crusted ouer with\nextreeme hotte Rose water, and fine pownded Sugar, and then againe cast\nouer with musked water, and with fine Sugar like frost vpon Ise. These\nSeruices of a most pleasant taste, and of sundry fashions were laid in\nthus. The first, in oyle of the flowers of Orenges. The second, in oyle\nof Gilliflowers. The third, in oyle of the floures of Gessamin. The\nfourth, in pure Oyle of Beniamin.\nAnd the last, in the oyle of Muske and Amber. And when we had wel tasted\nand eaten of the same delectable meat, there was deliuered to vs a\ngoodly cup of the aforenamed Beryl, with his couer, and couered ouer\nthat also with a thinne Veyle of silke and Gold curiously folded into\nthe fourme of a Canapie, the ends cast ouer the shoulders of the\nbearers, and hanging down their backe.\nAnd in this sort they did present all drinking vessels and others, with\nmeates and sawces couered. Within the drinkyng cup they had infused a\nprecious Wine, so as mee thought that the Gods of the _Elysian_ fieldes,\nhad transformed their power into the sweetnes of the lyquor: surpassing\nthe wine of _Thassus_.\nWithout delaie (after our drinking this table being taken away, and the\nsweete flowers cast vpon the pauement), there was forthwith spred a\ncloth of murry silke and carnation: with Roses white, redde, Damaske,\nMuske, and yealow cast vppon the same. And presently new wayters brought\nin (apparrelled in the same colours) sixe pieces of bread cut for euery\none, tossed and dressed with refined marrow, sprinckled ouer with Rose\nwater, Saffron, and the iuice of Orenges, tempering the taste and gilded\nouer, and with them sixe pieces of pure manchet were set downe. And next\nvnto them a confection, of the iuice of Lymons tempered with fine Sugar,\nthe seedes of Pines, Rose water, Muske, Saffron, and choyce Synamon, and\nthus were all the sawces made with conuenient gradation and deliuery.\nThe vessels were of Topas and the round table.\nThis third magnificent table being taken vp as before said, there was\npresently an other innouated, with a cloth of silke smooth, and of a\nyealow colour, (the wayters sutable) and strewed with Lilly Conually,\nand Daffadil, immediately this course was presented, seuen morsels of\nthe flesh of a Partridge in a sharpe broth, and so many pieces of pure\nwhite Manchet. The sauce Acceres, minced and dissolued in Sugar thrice\nsodden, Amylum, Saunders, Muske and Rose water. The vessels and the\nrounde table of _Chrysolite_. Lastly, they offered a precious drinking\ncup, and so obserued in the rest.\nThe fourth table beeing taken away, the fift was reuested with a cloth\nof silke, of a crimosen colour, and in like sort the Nimphish apparrel.\nThe flowers of purple, yealow, white, and tawny. The Seruis, eight\nmorsels of the flesh of a Pheasant rosted lying in the grauie, and\nwithall so many pieces of fine white manchet. The sauce was this, water\nof Orenge flowers, the iuice of Pomegranets, Sugar, Cloues, and Cynamon.\nThe vesselles of Smaragde, and the table of the Souereigne Queene.\nThis beeing taken away verie solemnely, there was spred an other cloth\nof silke of a purple colour, and so the apparrel of the wayters.\nThe flowers were of three sortes, of Iessamine, tawny, yealow, and\nwhite. The Seruice was nine morsels of the flesh of a restoratiue\nPeacocke, moystened in his grauie. The sauce was most greene and tart,\nwith Pistacke, Nuttes pownded, Sugar, Cypricum, Amylum, and Muske, Time,\nwhite Marioram, and Pepper. The vesselles of Saphyre, and the Princely\nTable.\nAt the seuenth chaunge, they brought in a sumpteous table of white\nIuory, bordered, trayled, and finely wrought with many small pieces vpon\nthe precious wood of Aloes, and ioyned & glued togither, and from one\nside to the other, wrought with knottes and foliature, flowers,\nvesselles, monsters, little Birdes, and the strikes and caruings filled\nvp with a black paste and mixture of Amber and Muske. This mee thought\nwas a most excellent thing and sumpteous breathing out, a most\ndelightful sweet smel. The cloth white and subtily wrought with drawne\nworke with Satten silke, the ground powdered and filled, and the worke\nwhite and plaine, with the representation of shapes, byrdes, beastes,\nand flowers, and in like sort the apparel of the wayters. The flowers\nLady steale, Rape, Violet, and all sortes of sweete Gilliflowers. And\nthus there varied euerie where such diuersitie of smelles, seuerally\nbrought in, and so delightfull to the sences, as I cannot sufficiently\nexpresse.\nThen there was giuen to euerie one a confection in three morsels of the\nshell, fish, Dactilus, with Pistacke, Nut kernels pownded and put into\nRose water and Sugar, of the Ilandes, and Muske and leafe Golde, beaten\nand adulterated therwith, that euerie piece taken vp, seemed as if it\nhad beene all Gold.\nThe vessels were of Iacynth, and the table circular. An apt and\nconuenient stone to so excellent disposition and royall board and\nstraunge banquets, suche as before were neuer heard of.\nAfter the taking away of these wonderfull Confections, and the flowers\ncast downe vpon the pauement in a princely magnificence, there was\npresently brought in, a great vessell of Gold full of kindled coales,\ninto the which the table cloathes, napkins and towelles of silke were\nthrowne, whiche presently burned light, and after that beeing taken out\nand cooled, they were whole, vnhurt and cleane, as at the first. And\nthis yet was the wonderfull straungest of all the rest. And then the\ntables and frames were taken downe and carried away.\nWhich most excellent order and sightes, the more that I carefully\nindeuoured to consider of them, the more ignorant and amazed I founde my\nselfe.\nBut in all thinges assuredly I did take great pleasure with my intended\nadmiration, in seeing of such, so great, plentifull, and tryumphant\nsumpteousnes, of so incredible costly a banket, that it is better to\nholde my peace then not to speake sufficiently in the report thereof.\nFor that the bankets of _Sicilia_ be in respect but beggerly, and so\nwere the stately Ornaments of _Attalus_. The Corinthian vessels, the\ndainties of _Ciprus_, and _Saliarie_ suppers.\nYet notwithstanding so supreame and excessiue alacritie, and cordiall\ndelectation, and that onely and extreeme pleasure (occasioned by such\nand so vnexpected delightes) by one of those three which in the last\nchaunge attended, was quayled, ouerthrowne, interrupted, lamed,\nintercepted and made vaine. For shee did represent in her behauiour, the\nsweet iesture and resemblance of _Polia_, stirring vp by them in me\nstealing regardes.\nThis was no small hinderance vnto mee, in the takyng of those pleasant\ndainties and princely refection. Yet notwithstanding my eyes would now\nand then with much adoo, bee withdrawne to beholde the bewtie of the\nIewels and precious stones, sparkeling and glistering in euerie place,\nin such diuersities of straunge and vnseene gloriousnes and conspicuous\ndecoraments, as if they had all ought a duetie to her, which made mee\nwith an immoderate desire, to behold the correspondency of her excellent\nbewtie.\nLastly, in suche order and sorte, as aforesaide, the tables beeing taken\naway, I hung downe my heade, because that I might not followe after the\nlast iunckates which I had lost by minding of her that ministred.\nThen first before the sacred Maiestie and royall person of the Queene,\nand afterwards to vs, fiue fayre Nymphes apparelled in blewe silke and\ngolde curiously wouen togeather in workes, did all together appresent\nthemselues.\nThe middlemost of them did beare a braunch of coorrall, lyke a tree,\nsuch as is not founde amongst the Ilandes Orchades, of one cubite high,\nwhich stoode as vppon a little mountayne, which was the couer of an old\nfashioned vessell of pure gold, in forme of a Challyce, as high agayne\nas the couer and the tree of coorrall, full of curious workmanshippe and\nleafe worke, neuer made in our age, nor the like seene.\nBetwixt the gracylament of the foote and the cuppe, it was knitte\ntogether with a handle of inestimable workemanship, and in lyke manner\nthe foote and the bowle were of an excellent anaglyphie of foliature,\nmonsters and byformed Scyllules, so exquisitely expressed, as could be\nimbossed, chased, or ingrauen by proportionate circulation.\nAnd the mordycant couer of the same was thicke set with incomparable\niewelles: and in lyke sorte all the base and handle whereas conueniencie\nrequyred, and glystering about.\nVppon the braunches of the coorrall, there were artificially sette\ncertayne open flowers with fiue leaues, some of Saphyre, some of Iacynth\nand Berill, and in the middest of them a little round seede of golde,\nfastening the leaues to the stalke of corrall.\nWhich yoong woman reuerently bowing to the earth with her right knee,\nreseruing the other still vp, whereuppon shee helde this couer of\ncoorrall, which also besides the flowers, had vppon the pointes and\ntoppes of other twigges or sprouts curiously infixed monstrous great\npearle. An other of them had a cuppe full of pretious lyquor, better\nthen that which the prowde _Cleopatra_ gaue vnto the Romane Captaine:\nThe reste did execute their offices as aforesaid, and plucking off one\nafter another, with a little instrument with two teeth of golde they\noffering the same fruits vnto vs, to me vnknowne, for that I had neuer\nseene the lyke, we did tast them.\nBut the vnexpected pleasure of them, and sweetnes of their tast, was no\notherwise to me than like a gratious substance wanting his desired\nforme.\nAnd there were restored agayne the balles of golde before mentioned.\nVppon this appeared an other maruellous woorke, that was a perpetuall\nrunning fountaine artificially deuysed of the aforesaid matter, but of\nan other notable fashion and workemanshippe, founded vppon an immoueable\naxeltree, vppon the which two wheeles turned about.\nAboue the which stood an vnequal quadrature three foot long, two foot\nbroad, and six foote high.\nIn euery angular part did sit a Harpie with both her winges extended and\nstretched vp to the breadth of a higher vessell, standing vp vppon the\nmiddest of the measured quadrangule, coronized at the extreme and vpper\nparts, and beautified with chanelling and foliature, circumuesting the\nlower part.\nAnd vppon euerie side the same diuided into three, the middle parte\nbetwixt the fall of the waters intercepted, did contayne in halfe bodyes\ncarued, a tryumph of Satyres and Nymphes, with Trophees, and exquysite\nactions, excepte the fore-part and hinder parte moderately sinuated and\nbent in. The which in steade of squadred lyneament, did contayne a\nroundnesse waued betweene, in the which was maruellously ingrauen a\nlittle sacrifice with an olde Aultar on eyther sides, with manie figures\nand actions, the rest that was voyde, the tayles of the foresayde\nHarpyes ioyning togeather, and turning heere and there into leaues, did\nexcellently couer the same.\nOut of the medyan center of the equature and quadrangule afore specified\nand described out of an antyke folyature, did ryse vp an olde fashioned\nvessell, and verie beautifull, the cyrcuite whereof did not exceede the\ncontent of the quadrangulate playne, and this with all the rest of the\nwoorke, and euerie proportionate disquisition, tryall, and examination,\nboth in the highest breadth and thicknesse, with moste conuenient\nvesseling lineamentes, diligently delymated and fyled, and then finished\nwith an absolute and depolyte deformation.\nThe which out of the suppressed orifice thereof did ascend vp an other\nhollowe vessell, the compasse whereof did exceede the aforesaide subiect\nvessell furrowed and channelled round about, of a great breadth and\nlarge brymmes so wel fashioned, as is possible for any goldsmith to\nbeate out with his hammer.\nIn the center poynt whereof did rise and mount an other vessell of\nincredible workemanship.\nIn the bottome of which thirde there were small ridges swelling\noutwardes, the toppes of them compassed about with a row of diuerse\ninestimable stones, bearing out and differing in colours, as best might\ncontent the eye of a curious Lapidarie and skilfull vnderstanding.\nVppon the same on eyther sides was made a heade of a monster, from the\nwhich on both handes did proceede the garnishing thereof in an exquysite\nand most rare worke of leaues, inuesting the same about with the\ncongresse of the opposyte heade, and finely gracing that parte of the\nvessell.\nAnd in the bearing out of the lippe of the vessell ouer the\nperpendicular poynt of the heade there was fastened a rynge, from the\nwhich vppon eyther sides there hung downe a garland of braunches,\nleaues, flowers, and fruites growing bigger towardes the middest, with a\nperpolyte bynding to eyther ringes.\nOuer the middle bending of the garland, and vnder the proiecture of the\nlyppe of the vessell, there was fixed and placed the head of an olde\nman, with his beard and haire of his head transformed into nettle\nleaues, and out of whose mouth gushed out the water of the fountayne by\nart continually into the hollownes of the broad vessell vnder this.\nVppon the mouth of this last described vessell did mount vppe a pretyous\nhyll maruellously congest, and framed of innumerable rounde pretious\nrocke stones closing one with another vnequally, as if nature had ioyned\nthem growing, making a rounde composed hill, beautifully glistering of\ndyuerse sortes and colours in a proportionate bignes.\nAnd aloft vppon the toppe of this little hill, there grewe a fine\npomgranate tree, the body, boughes and fruite made all of golde, the\nleaues of greene Smaragde. The fruit of theyr naturall bignesse heere\nand there aptly placed, their sides cut open, and in place of kernelles\nthey were full of most perfecte Rubyes, as bigge as the kernels.\nAfter that, the ingenious Artificer wanting no inuention, hee seperated\nthe graynes in steade of the fylme with siluer foyle.\nAnd moreouer, in other apples, opened, but not rype, hee redoubled the\nthicknesse of the foyle, making the kernelles of an oryentall colour, so\nalso hee made the flowers of perfect corrall, in the cuppes full of bees\nof golde.\nBesides this, out of the toppe of the hollowe steale, lyke a pype, there\ncame out a turning steale, the lowest part whereof rested in a heade,\nframed from the middle trunke or pype iust ouer the axeltree.\nWhich steale or stypet beeing strongly fastened, it bare vp a vessell of\nTopas of an auncient forme, the bowle whereof in the bottome was broad,\nand swelling out with rigges in the opening, rarely bewtified with a\ncoronice, and put vnder with another.\nIn which closing and binding together in foure equall diuisions, there\nwere foure winged heades of a little childe, with foure pipes in their\nmouthes.\nThe rest mounted vp so much as the lower bignesse of the vessell was,\nbeeing closed vp at the orifice with an inuerse foliature. Vppon the\nwhich there was placed an other vessell as it were a circular couer of a\nmost curious leafe worke, with a smal coronice, and an artificiall\norifice.\nFrom the bottome of which there beganne a flourished tayle of a Dolphin\nfastened and sowldered to the gracylament of the vessell, descending\ndowne with his heade finned with leaues, to the circulating brymme of\nthe vessell where the boyes heades were fixed. And with a moderate\nswelling out about the head, and streightning in towardes the tayle,\nthey fitted for the eares in a beautiful manner. And all that inclining\npart with an exquisite polishing did make an expresse shewe of most\ncurious lineaments.\nThe vpper vessell was so perfectly wrought, that when the wheele was\nmooued, the steale with the vessell vppon the toppe thereof, turned\nabout and powred out water through the tree, and when the wheele stoode\nstill, then that lefte turning.\n  The wheeles were halfe couered with two winges, the\n      typpes turning one one way, and the other an\n          other way, adorned with a chasing\n              of Mermaydes or Scillaes.\n  [Illustration]\nThis excellent peece of woorke thus running before euerie one, and\nweeting our handes and feete of an incredible sweetnesse, such as I\nneuer had felt before, we dryed our hands, and it was carryed away.\nAnd beeing thus sprinckled with this rare and maiesticall water, the\nwayters with great reuerence presented vnto the Queene first a great\ncuppe of golde, and her highnesse affably saluting vs, drunke Nectar,\nand afterwardes euerie one of vs after other, with reuerent, mutual, and\nsolemne honours done, did drinke a most pleasaunt farewell and shutting\nvp of all the pretious dainties that we had tasted and fed vpon.\nLastly, the redolent flowers beeing diligently taken away, and all\nthinges that had beene vsed borne from thence, the pauement remayned\npure and shining as a most cleare steele glasse, and as it were\nemulating the pretious iewelles rownde about.\n  And euerie one beeing sette in his appoynted place, the\n  high and mightie Princesse did commaund a company to come\n    in, and stande vppon the diasper checkers, neuer the\n            like before seene or imagined of anie\n_Poliphilus followeth to shew besides this great banket of a most\n  excellent daunce or game, and how the Queene did commit him to two of\n  her Nymphes, the which did leade and conduct him to the sight of many\n  wonderfull things, and as they talked, shewed vnto him the secrecies\n  of such things as hee stood in doubt of. Finally, how they came to\n  the three gates, in the middlemost whereof, hee remained amongst the\n  amorous Nymphes._\nHauing spoken something of the exceeding & incomparable glorie, triumph,\nvnknowne treasure, plentiful delights, solemne banket, and the most\nhonourable and sumptuous drinking of this most happie and rich Queene,\nif I haue not distinctly and perfectly expressed her chiefest dignitie,\nlet not the curious company maruel thereat, for whatsoeuer rype, sharpe,\nand readie wit, with a franke, eloquent and plentiful toong adorned,\nis not able to performe the least part of his duetie.\nAnd much lesse I, who continually suffer in euerie secret place of my\nburning heart, an vncessant strife notwithstanding the absence of\n_Polia_ my mistres, the owner of all my skil, and imprisoner of my\nperfections.\nBesides that, in truth the many maruels in excellency, and varietie\nvnhard of, so vncoth, rare and straunge vnlikes inestimable, and not\nhumane, haue so oppressed, laden & born down my sences, with the greedie\nand excessiue contemplation and beholding of their variable diuersities,\nas that from point to point I am no whit able to describe them, and much\nlesse worthie to publish them.\nAll and the most that I can do, is to thinke of the rich apparrel,\nexquisite prouision, curious dressings, perfect ambitious and wounding\nbewties without imperfections, their deepe iudgements, _Aemilian_\neloquence, & bountie more then princely, the notable disposition and\norder of Architecture, the durable Symmetrie and proportion of the\nbuilding, perfect and absolute, the noblenes of the Art of Masonrie and\nLapycidarie, the directions and placing of Columnes, the perfection of\nstatues and representations, the adornment of the walles, the diuersitie\nof the stones, the stately entrance & princely porch, large Gallery,\nartificious pauements, no man will thinke with what cost and charge\nbewtified and hanged with precious Arras and Verdure. The spacious and\nloftie inner Court, goodly bedchambers, inner withdrawing chambers,\nparlours, bathes, librarie and pinacloth, where coat Armors escuchions,\npainted tables, and counterfeates of strangers were kept, & with a\nmaiestical comelines and order placed and solemnely distributed.\nIn which conceiuing capacitie, maruellous performance, incredible charge\nand high commendation of the most excellent Artificer, woorthily allowed\nin euerie partition and elegant conuention of exquisite Lineaments. I\nalso beheld a marueilous twisted conlignation or couering of gold-smiths\nwork, ouer a foure square plaine Court, growing vp alike, without\ncomparison like a heauen, with a disposite distance of many sorted\nproportions, with sundry lybellated Dimensions, shadowing ouer the\nCourt, with an Arched Eminence, which was vnder, adorned with coronised\nLyneaments and grauings, thereunto conuenient, as Fasheols, Gululles,\nand Oualling, and the leaues of _Achanthus_, licking vp as it were in\nthe corners of the quadranguled Court. With Roses and the growing order\nof their leaues, the top leafe least, their iaggings about the leaues,\nand space betweene leafe and leafe. All thinges couered with pure fine\ngold and Azure colour, with diuers other proportions and counterfets of\nsubstance, equal with their workemanship. The roofing of _Salances_ King\nof _Colchis_, may not compare with this.\nThen the delightful fruitfulnes of the set hedges, Orchards, watered\nGardens, springing Fountaines, current streames in Marble Channelles,\nconteined, framed, and held in, with an incredible Art, greene Hearbes,\nstill freshe and flowering, a sweete ayre, warme and spring windes, with\na confused charme of singing and chirping birdes, a pure, faire and\nbright aire, and stil continuing temperate and healthfull, country free\nfrom danger and cleane, No craggy nor rockie places, nipt and blasted\nwith sharpe windes, nor burnt with an vntemperate hotte Sunne, but vnder\na sweet and pleasant temperature, in a moderate meane reioycing, betwixt\ntwo extreemes, the fields fruitful and without tillage and manuring,\nyeelding all commodities, warme hilles, greene woods and sweet coole\nshadowes.\nAlso the inestimable furniture, the attendant housholde and great\nnumber, their excellent seruice, the diuersitie of youthes, and all in\nthe prime of their yeares. The delightfull presence of the Nymphes, both\nattending abroad in the presence and chambers, her baser sort, their\nhonourable and gracious behauiours, their diuersitie of apparrel, attire\nand dressings set with Pearle and stone, in an allowed, pleasant &\nlouely sort, as any can imagine or expresse. With these infinite riches,\nsupreame delightes, and immeasurable treasure, neither _Darius_,\n_Cr\u00e6sus_, or any other humane state, whatsoeuer might any way compare.\nAnd thus to conclude, being ouercome with the glorie of them, I know not\nwhat more to say, but that I stood amazed, and as it were senceles, and\nyet in great delight and without wearines, beholding those present\nobiects, and casting with my selfe what fate and destinate should\nconduct and leade mee into such a place.\nBut afterwardes finding my selfe in such an accumulation of glorie,\npleasant seate, happie Country, great contentment and tryumphant\ncompany, such as _Clodius_ the Player in Tragedies neuer had seene. I\nwas but moderately conuerted, notwithstanding the promise of the Queene,\nto fauour my amorous desire, accounting all, but as eye pleasures that\nhitherto I had seene and had been presented vnto me, stil desiring a\ngreater happines.\nFor which cause, and for the greater setting out of the excesse and\nabounding excellency, beyond all the rest of her royall magnificence,\neuery one sitting in their place after the miraculous, wonderful, and\nsumpteous banket, without any delaie, she commanded a game to be playd\nby parsonages, not onelie woorthie the beholding, but of eternall\nremembrance, which was a game at Chesse, in this sort as followeth.\nBy the entraunce of the curtaine there came in thirty two Nymphes,\nwhereof sixteene were apparrelled in cloth of gold (eyght vniformally\nwithout difference of degrees) afterwards one of those sixteene was\napparrelled in princely robes lyke a King, and the other lyke a Queene,\nwith two tower-keepers or Rookes, as wee tearme them, two\ncounsell-keepers or Secretaries, wee tearme them Bishoppes, and two\nKnights. In like sort were eight other in cloth of siluer, vnder the\nlike gouernement and magistracie as aforesaid.\nEuerie one of these according to their duties, tooke theyr places vppon\nthe checkers of the pauement, that is, sixteene in golde of one side in\ntwo rowes, and sixteene in siluer of the contrarie side.\nThe Musicke beganne vppon a sodayne with a rare inuention to sound a\ncharge with a pleasaunt concord, participating togeather a sweete and\nthundering melodie, hauing in it a deuine furie.\nAt the measured sounde and time of the Musicke vppon their checkers,\nas it pleased the King to commaund, the pawns turning themselues with a\ndecent reuolution, honouring the King and the Queene, leapt vppon an\nother checker before them.\nThe King of the white men, his musicke sounding, commaunded her forward\nthat stoode before the Queene, and the same with lyke reuerent behauiour\nmarched forward her continent, and stoode still. And according to the\nmensuration of the musicall time in this order, so they chaunged their\nplaces, or continued vppon the checkers dauncing, vntill that they were\neyther taken or commaunded forward by the King.\nIf the musicke kepte still one time, those eyght vnyforme pawnes did\nspende the time in marching forwardes into an other checker, neuer\ncomming backe vntill that worthily without touch or appalement of\ncourage, they had leapt vppon the line of that square where was the\nresidence of the Queene, proceeding straight on, vnlesse she tooke a\nprisoner by a Diagonick line.\nThe Bishop went in a Diagonike line, still holding that coloured checker\nwherein he stood first.\nThe Knight ouer two checkers before him taketh the next of eyther\nhandes, and of a contrary colour to that hee stood in immediately\nbefore.\nThe Castle-keepers or Rookes might passe ouer manie checkers streight on\nas they pleased at commaundement, so that they might goe one, two,\nthree, foure, or fiue checkers, keeping a measure, and not staying in\ntheir march.\nThe King might goe vpon anie checker if none were in it, or backeward,\nand cause any other to remooue for him, and make him roome.\nThe Queene might goe any way, but it is best when shee is neare her\nhusband on euery side.\nAnd whensoeuer the officers of eyther of the Kings shall finde one\nwithout guarde of helpe, they take her prisoner, and both kissing one\nanother, she that is ouercome and taken, goeth foorth and standeth by.\nThus they continued playing and dauncing according to the time of the\nmusicke, with greate pleasure, solace, and applause, vntill the King of\nthe siluer Nymphes was victour and conquerour.\nThis solemne sport, what with resistance flying backe, and seconding of\none an other, with such a measured circulation, reuerence, pause, and\nmodest continencie, endured the space of an hower, whereat I tooke such\npleasure and delyght, that I imagyne (and not amysse) that I was rapt\nvpon the sodaine from the liking of the sportes of Olympus to a newe\nfelicitie.\nThis first game beeing ended, and conquest obtayned, all retourned into\ntheyr accustomed places, and in like manner as at the first, so the\nsecond time euerie one in theyr appoynted checkers, the Musicke\nchaunging theyr measure, so the moouings and gestures of the players\nwere altered.\nAnd obseruing the time of the musicke in a conuenient order, and\napprooued gesture and arte, that it was no neede to commaund or say any\nthing.\nBut the cunning and experte Nymphes, with theyr plentifull tresses\neffused ouer theyr delicate shoulders hung wauing, and in theyr motion\nforwardes would streame out at length, somewhat shewing their backes,\nabout their heades wearing Garlandes and Crownes of Violets. And when\nany one was taken, they lifted vp their armes and clapt handes. Thus\nplaying and coursing vp and downe, the first continued still conquerour.\nIn the last game and daunsing, they beeing all returned to their\ndistributed places, the Musicke againe sounded a measure phrygiall in as\nperfect and prouoking furie as euer _Marcias_ of _Phrygia_ inuented.\nThe King in robes of Golde, caused the yoong Damosell that stood before\nthe Queene, to marche forwarde to the third Checker, direct in the first\nremooue, whereupon immediately there was seene a battaile and Torney,\nwith so swift and sodaine forces, bending themselues to the grounde as\nit were lying close vpon their Garde, and presently vpon it capering vp\nwith a turne twise aboue ground, one iust opposite against an other, and\nvpon their downe come withall a turne vpon the toe thrise about.\nAll this Action they did at one time, with such a grace and agilitie, as\nnothing could be better, with their lowe inclinatitions, high Capers and\nTurnings, without affectation of strayning, as it should seeme with\nfacilitie and careles ease at pleasure and sweete iestures, as in such a\nthing may bee imagined, and not else where to bee seene. Neuer any one\ntroubling an other, but who so was taken prisoner, did presently kisse\ntheir Conquerour, and voyded the place. And the lesser number that there\nwas, the more pleasure it was to perceiue the pollicies of either sides\nto ouercome other.\nAnd such an order and motion was vsed of euerie one, in a commendable\nsort without fault, as the measure and time of the Musike appointed,\nstirryng euen them that looked on to haue a motion in their sinowes and\nmindes to doo the lyke, there was such a concord and agreement betwixt\nnature and the Musike especially, seeing the performance of the same in\nthe actions of others.\nVpon this occasion I was moued to call to remembrance the force of\n_Timotheus_, the most cunning musitian, who with his voice and measure\nvppon his Instrument would prouoke the great Macedonian _Alexander_,\nviolently to take Armes, and presently altering his voyce and tune, to\nforget the same, and sit downe contentedly. In this third game, they\napparrelled in gold did triumph in the victoritie.\nThus honourably with exceeding pleasure and great solace, this sumpteous\nfeast beeing ended, euerie one framed themselues to sit downe. And I\nrysing vp, made reuerence before the Royall seate of her sacred\nmaiestie, and kneelyng downe vpon my knee, she thus said vnto me.\n_Poliphilus_, forget now, and wype out of thy remembrance all forepassed\ngriefes, occursiue troubles, pensiue conceites, and ouergone daungers,\nbecause that I am assured of thy forthwith full contentment of desire.\nAnd seeing that thy determination is to perseuere resolutely in the\namorous flames and loue of _Polia_, I thinke it conuenient, that for the\nrecouerie thereof, thou repaire to the three Portes, which are the\nresident places of the high and mightie Queene _Telosia_, in which place\nvppon euerie of those Portes and Gates, thou shalt see her tytle and\nname inscrypt. Read it diligently, but for thy better direction and\nsafegarde, thou shalt haue to accompany thee, two of my handmaydes,\nwhich know verie well the way thither, and therefore go on vndoubtedly\nwith a happie successe.\nAnd thereupon with a princely bountie, she drew of from her finger a\nRing of gold, hauing set in it an Anchit, and deliuered it vnto me to\nremember her bountie by.\nAt this aduise and precious gift, I became amphasiatike, not knowing\nwhat to saie or doo, in requitall or giuing of thankes. Which her\nHighnes perceiuing, motherly and with a naturall promptnes in a\nmaiestical grauitie, turned her countenance to two noble and goodly\nNymphes, attending neere vnto her Royall and imperiall Throne, saying\nthus to one of them vpon her right side.\n_Logistica_, you shall bee one that shall accompanye our guest\n_Poliphilus_, and with a sacred and honourable grace, shee turned to the\nleft hande saying, _Thelemia_, you shall also go with him. And both of\nyou shewe and instruct him at what Gate hee must remayne, and then\n_Poliphilus_, they shall bring you to an other mightie and maiesticall\nQueene, who if shee shall bee bountifull vnto thee in entertainment thou\nart happie, if contrarie, then discontented.\nNotwithstandyng, none doth knowe her intent by her countenance, because\nthat sometime shee sheweth her selfe full of fauour, loue, and pleasant\ndispositions. An other time shee is malignant, frowarde, disdainefull,\nwith vnstable incursyue passions. And shee it is that determineth such\neuents as thou seekest after. And for her obscure condition, shee is\nrightly called _Thelosia_.\nHer residence is not in suche a stately Pallaice, as thou seest mee to\ndwell in.\nTherefore I would haue thee to vnderstande, that the chiefe woorkeman in\nthe creation of nature, did make no thyng comparable to mee, neyther can\nthe earth shew thee greater treasure then to come to my presence and\ntaste of my bountie, obtaine my fauour and participate of my qualitie.\nAnd therefore esteeme of it according to the value, for that thou\nfindest in me, is a heauenly Tallent aboue all earthly Iewels, for I\nhaue not had my residence in man since his fall.\nThey may imagine of mee, but they knowe mee not, neyther doo I beare any\nrule with them to the good of my selfe.\nNowe the Queene _Telosia_, shee dwelleth in a place of cloudie darkenes,\nher house is kept close and shut, for that shee will not shew her selfe\nvnto man, nor anothomise, discouer, and laye open her selfe vnto any as\nshee is, and for this cause the euent of her variable determination is\nkept secret.\nBut in a maruellous sort considerately, shee transformeth her selfe\nagainst the haire, into diuers fashions, not manifesting her selfe,\nalthough desired.\nAnd when the auncient Gates shall be opened vnto thee, in euerie one\nshall bee written what shall befall thee, but thou shalt not perceiue\nthe same, vnless that in some part thy vnderstandyng and wisedome\nenigmatically and with a right and sincere iudgement looke vnto it, and\nquickly consider of it, for because that shee ambyguously chaungeth her\nselfe in habite and countenance, and through this doubtfull\nanymaduersion, a man remaineth deceiued of his expectation without\nremedie.\nAnd therefore _Polphilus_, that which these my consigned trustie and\nappoynted handmaydes by suggestion shall perswade thee vnto, and at what\nGate thou oughtest to enter in and remayne, euen which of those two it\nshall best please thee to giue eare vnto, doo: for they haue some\nvnderstanding of her.\nAnd hauyng thus spoken, shee made a signe or becke with her head to the\ntwo Nymphes _Logistica_ and _Thelemia_, who presently without delaie,\nwere obedient to her commaund. And I beeing readie to speake, neyther\nknew what to say, or yet durst to so high a maiestie, and for so great\nbounties giue a word.\nThe two appoynted companyons of my iourney, verie fauourablye, and with\na familiar readines and virginlike iestures, tooke holde of mee, one by\nthe right hande, and the other by the left, and reuerently obteyning\nlicence, first of the Queene, and takyng theyr leaue of the rest, went\nout the same way that I came in.\nAnd I beeyng desirous and not satisfied, turned mee about towardes the\nconspicuous Poarch, to beholde diligently the artificious Pallaice,\nwonderfull and perfinite of the Art of building.\nThe subtiltie of which, no humane excogitation is able to imitate.\nAnd therefore I thought that nature had made that for a maruell of all\nher woorkes for commoditie, vse, grace, bewtie, ayre, and continuall\ndurablenes.\nFor which cause, I was excessiuely desirous to staie and looke vppon it,\nbut my leaders and guides would not suffer mee, and yet by the theft of\nmy eye in the Zopher, ouer the gate I noted this inscription, \u039f \u03a4\u0397\u03a3\n\u03a6\u03a5\u03a3\u0395\u03a9\u03a3 \u039f\u039b\u0392\u039f\u03a3.\nAnd as muche as with my quicke sences I could carrie, I tooke in my\ngoing foorth, with as greate pleasure and delight as is possible to\nexpresse. O happie were hee that myght bee but a drudge or kitchin slaue\nin suche a Paradice.\nNowe beeing come into the base Court, compassed and sette about with\nOrenge trees, _Thelemia_ in great curtesie saide thus vnto mee, besides\nand aboue all the maruellous and woonderfull thinges which thou hast yet\nseene and behelde, there bee fower yet remayning behynde whiche thou\nshalt see.\nAnd vppon the lefte side of the incomparable pallace, they brought mee\ninto a fayre Orchyard of excogitable expence, tyme, and subtletie of\nwoorke-manshippe, the contynent and cyrcuite whereof was as muche as the\nplot of the Pallace, wherein was the resydence and abiding of the\nQueene.\nRound about fast by the walles of the Orchyard there were set conuenyent\ngarden pots in the which in stead of growing plantes, euerie one was of\npure glasse, exceeding a mans imagination or beleefe, intorpiaried[A]\nboxe the rootes and stalkes of golde, whereout the other proceeded.\n    [Sidenote A: Ars toparia is the way of cutting of trees in gardens\n    or other places to proportions or shapes.]\nBetwixt one and other of the which was placed a Cyprusse tree, not aboue\ntwo paces high, and the boxe one pace full of manyfolde maruellous\nsymples, with a moste excellent imitation of nature, and pleasaunt\ndiuersitie in the fashions of flowers in distinct colours verie\ndelyghtfull.\nThe playne labiall compassing about the quadrant Orchyard comming out\nfrom the walles as a seate for these aforesayde garden pottes and trees\nto stande vppon, was subcoronized with golde by excellent lyneamentes\nwrought and adorned. The vpper face whereof, and whereuppon those pottes\nand trees did stande, was couered with a playster of glasse gilte, and a\ncurious historographie to be seene in the same, and compassed about and\nholden in with wyering and netting of golde.\nThe wall that compassed about the Orchyard with a conuenient distance,\nwas bellyed out with columnes of the same matter, and inuested with\nflowring bindings naturally proportioned, and heere and there were\nquadrangulate columnes of golde chamfered, arching from one to an other,\nwith a requisite beame Zophor and coronice, with a meete and conuenient\nproiecture ouer the chapter of glasse vppon the round.\nThe substance of which subiect proiecture of the bryttle matter, was of\ncounterfayte diasper diuersly coloured and shining. Which bryttle\nsubstance had some void space betwixt that and the other.\nThe mouth of the arches were stopped with rombyes of cleare glasse in\nforme of a tryangle, and the pypes beautified all ouer with an\nEncaustick painting, verie gratious to the sight of the beholder.\nThe ground was here and there couered with great round balles of\nglasselyke gunne stones, and other fine proportions much pleasing, with\na mutuall consent vnmooueable lyke pearles shining without any\nadulteration by folyature. From the flowers did breath a sweet\nfragrancie by some cleare washing with oyle for that purpose.\nThere most cunningly did _Logistica_ lyke an Orator make a discourse in\ncommendation physically of that excellent confection of the noblenes of\nthe substaunce, secrecie of the art, and straungenes of the inuention.\nThe like is not to bee found.\nAnd after shee sayde, _Poliphilus_ lette vs goe and ascende vp this\nmount nexte the Garden, and _Thelemia_ remayning at the stayre foote,\nwee ascended vp to the playne toppe. Where shee shewed vnto mee, with a\nheauenly eloquence, a Garden of a large compasse, made in the forme of\nan intricate Laborynth allyes and wayes, not to bee troden, but sayled\nabout, for insteade of allyes to treade vppon, there were ryuers of\nwater.\nThe which mysticall place was of a verie lustie mould and fruitfull,\nreplenished with all sorts of fruits, beautified with faire springs, and\ngreene hearbes and flowers, full of all solace and delight. Whereupon\nshe spake thus.\nI doe imagine (_Poliphilus_) that you doe not vnderstande the\nconditionate state of this maruellous seate, and therefore giue\nattendance to my wordes.\nWhosoeuer entereth in cannot come backe, but as you see yonder\nmountaines heere and there distributed, seuen circuits and the about\ngoings distant one from another.\nAnd the extreeme molestation and sorrowe of the enterers in, is this:\nIn the myddle mountayne within the center thereof, and open mouth of the\nsame, there lurketh inuisibly a deadly deuouring olde Dragon, hee is\nvtter destruction to some, and others are not hurte to death by him. Hee\ncannot bee seene nor shunned, neyther doth hee leaue any vnassaulted,\nbut eyther in the entrie, or in their iourney, hee destroyeth or\nwoundeth. And if hee killeth them not betwixt one mountayne and another,\nthey passe the seuen circuites to the next mount.\nAnd they that enter in by the first tower or mount (wherevppon is this\ntytle inscript \u0394\u039f\u039e\u0391 \u039a\u039f\u03a3\u039c\u0399\u039a\u0397\u03a9\u03a3 \u03a0\u039f\u039c\u03a6\u039f\u039b\u03a5\u03a3). They sayle in a little\nshippe with a prosperous winde, and securely at pleasure: the fruites\nand flowers fall downe vppon theyr hatches, and with great solace and\npleasure they cut through by the seauen reuolutions with a merry winde,\nvntill the second mount bee discouered and come vnto. And marke and\nbeholde (_Poliphilus_) howe cleare and bright the ayre is in the\nentrance, ouer that it is in the center, about the which is thicke\ndarknesse.\nIn the first mount or tower there is alwayes resident a pittifull matron\nand bountifull, before whome standeth an auncient appoynted vessell\ncalled _Vrna_, in a readinesse, hauing vppon it seauen Greeke letters as\nthus \u0398\u0395\u03a3\u03a0\u0399\u039f\u039d, full of appoynted honie, and to euerie one that entereth\nin, verie curteously and with a good will shee giueth one of them\nwithout respecte of state and condition, but according to theyr\nenterance.\nThese beeing receyued, they came foorth, and begin to sayle in the\nLaborynth, the water beeing enuyroned vpon either sides, with roses,\ntrees, and fruits.\nAnd hauing sayled the first seuen reuolutions of _Aries_, and being come\nto the second mount, there they meet with innumerable troopes of yong\nwomen of diuerse conditions, which demaund of euerie one the sight of\ntheyr honye, which beeing shewed vnto them, they straightwayes knowe the\npropertie of the hony, and the goodnesse thereof, and embracing him as\ntheyr guest, they inuyte him with them to passe through the next seuen\nreuolutions, and with diuerse exercises according to her inclyned\npromptnes, they accompany them to the third mount.\nIn this place hee that will goe on forwards with his companion, shee\nwill neuer abandon or leaue him: for there bee farre more pleasaunt\nvoluptuous women. And many refuse the first and make choyse of them.\nIn the putting off from the second mount, to come to the third, they\nfinde the current of the water somewhat agaynst them, and stand in neede\nof oares, but beeing fallen off from the thirde mount, making theyr\ncourse towardes the fourth, they finde the tide and streame more against\nthem, and in these seauen oblique courses their pleasure is variable and\nvnconstant.\nBeeing come to the fourth mount, they finde other yoong women combatting\nand fighting, and those examining theyr pottes of honie, they intice\nthem to theyr exercise, but those that refuse to leaue theyr first\ncompanions, they let passe together, and in this cyrcuite the water is\nyet more contrary and troublesome, where there is neede of great studie\nand labour to passe on.\nAnd beeing come to the fift mount, they finde it speculable, lyke a\nmirrour wherein they see theyr representations, and in that they take\ngreat delyght, and with a feruent desire they passe on their laboursome\ncourse. In that mount they see this sentence and golden saying\nmanyfested, _Medium tenuere beati_: not lyneall, nor locall, but\ntemporall, where by a sincere and perfect examination hee discerneth\nthat meane wherewith he hath ioyned his felicitie, wisdome and riches:\nwhich if not well, in the rest of his course he faynteth the more.\nAnd losing off from thence, the Waters by reason of the broken circles,\nbeginne to be verie slyding towards the Center, so that with small or no\nrowing they are brought to the sixt Mount. And there they finde elegant\nWomen, with a shew of heauenly modestie and diuine worship, with whose\namiable aspects and countenaunces, the Trauailers are taken in their\nloue, condemning their former with despite and hatefull abhorrence. And\nwith these they fall acquainted, and passe the seauen reuolucions.\nThese beeing come ouer with an obscure and foggy close ayre, with many\nlosses and a grieuous voyage, they beginne to remember what they haue\npast and lost: for the more that the compasse of the reuolucion, draweth\nneere to the discouerie of the Figure of the Center, the sooner they are\npassed ouer, styll shorter and shorter, and the more swyfter the course\nof the streame is into the deuouring swallow of the Center.\nAnd then with extreame affliction and bitter anguish remembring the\nabuse of their pleasures, and companions that they haue forsaken, and\nsweete places, which so much the more augmenteth their sorrowes, for\nthat they can not returne or goe backe with theyr Shyppe, such a\ncompanie still follow them vppon the stearne with their fore-castles.\nAnd most of all dysmayeth them the heauie sentence ouer the median\nCenter, _Theonlykos Dys Algetos_.\nAnd there, considering the displeasant tytle, they curse the time of\ntheir entrance into the Labirinth, which hath in it so manie sundry\ndelights, and the end of them subiect to such myserable and ineuitable\nnecessity.\nAnd then she smyling, said: _Poliphilus_, ouer the deuouring throat of\nthys Center, there sitteth a seuere Iudge, balancing euery ones actions,\nand helping whom hee will helpe. And because that it will be tedious to\ntell thee all, let thus much heereof suffise. Let vs goe downe to our\nc\u00f5panion _Thelemia_, who demanding the cause why they staid so long\naboue, _Logistica_ made aunswer, it doth not content our _Poliphilus_,\nonely to behold, but also to vnderstand by me the secrecie of those\nthings, which he could not goe to knowe, wherein I haue satis-fied him.\nAnd when she had ended, _Thelemia_ said.\nLet vs goe a little while to an other garden no lesse pleasant ioyning\nto the glasse garden, vppon the right side of the Pallas: and when wee\nwere come in thither, I was amazed with excessiue wondering, to see the\ncuriousnesse of the worke; as vneasie to report as vncredible to\nbeleeue: \u00e6quiuolent with that of glasse, wyth lyke disposition of\nbenches or bankes; theyr lyppes set out with coronising and golden\nground worke, and such trees, but that the boxes and Cyprus trees, were\nall silke, sauing the bodies and greater branches, or the strength of\nthe armes: the rest, as the leaues, flowers, and outermost rynde, was of\nfine silke, wanting no store of Pearles to beautifie the same: and the\nperfect fine collour, smelling as the glasse flowers beforementioned,\nand alike, but that they about compassing walles, of meruailous and\nincredible sumpteousnesse, were all couered ouer with a crusting of\nPearle, close ioyned and set together: and towardes the toppe, there\nsprouted out greene yuie, the leaues thickning and bushing out from the\nPearles, vvith the stringes and veines of golde, running vppe in diuers\nplaces betwixt the Pearles, in a most rare and curious sort, as if it\nhad beene very growing yuie, with berries of precious stones sette in\nthe stalkes in little bunches: and in the bushes were Ringe-doues of\nsilke, as if they had beene feeding of the berries, all along the sides\nof the square plotted garden walles: ouer the which, in master-like and\nrequisite order, stretched out the beame and Zophor of golde.\nThe plaine smoth of the settles, where-vpon the boxe trees stoode,\ncouered ouer with Histories of loue and venerie, in a worke of silke and\nthreddes of golde and siluer, in suche a perfect proportioned ymaginarie\nand counterfaiting as none may goe beyonde. The ground of the leuell\ngarden, was of leaues, grasse, and flowers of silke, like a faire sweete\nmeddowe: in the midst whereof, there was a large and goodly round\nArbour, made with golde wyer, and ouerspread with roses of the lyke\nworke, more beautifull to the eye, then if they had been growing roses,\nvnder which couering, and within which Arbour about the sides, were\nseates of red Diaspre, & all the round pauem\u1ebdt of a yellow Diaspre,\naccording to the largenes of the place, with dyuers colloured spottings,\nconfusedly agreeing together in pleasant adulterated vniting, and so\ncleere and shining, that to euery obiect was it selfe gaine represented.\nVnder the which Arbour, the fayre and pleasant _Thelemia_, solaciously\nsitting downe, tooke her Lute which she carryed with her, and with a\nheauenly melodie and vn-hearde sweetenesse, she began to sing in the\ncommendation and delightes of her Queene. And seeing what a grace vnto\nher, the company of her fellowe _Logistica_ was, I maruailed why\n_Apollo_ came not to harken the Harmonie made by them: it was so\nmelodious, that for the present tyme a man woulde haue thought that\nthere had beene no greater f\u00e6licitie. And after that shee ended her\ndiuine Poems, _Logistica_ tooke me by the hande and led me foorth of the\nArbour, saying vnto me.\n_Poliphilus_, thou shalt vnderstande that the deuise of these obiects,\nare more pleasant to bee vnderstoode then behelde, and therefore lette\nvs enter in heere, to bee satisfied in both.\nAnd from thence, shee and her companion brought mee from thys garden to\nan other, where I behelde an arching _Areostile_, from the ground bent\nto the toppe, fyue paces in height and three ouer, and thus continued\nrounde about the compasse of the garden, in an orderly and requisite\nproportioning, all inuested and couered ouer with greene yuie, so that\nno part of the wall was to be seene. And there were a hundred Arches to\nthe compassing of this garden.\nBy euery of the Arches, was an Aulter of red Porphirite, curiously\nproportioned with exquisite lyneaments; and vppon euery one of them was\nplaced, an image of golde, like a Nymph, of rare and beautifull\nsemblances, diuersly apparelled, and varying in theyr attyre and heade\ndressing, euery one bending their eyes towards the Center of the garden.\nIn which middle Centricke place, there was founded a Base, of a cleere\nChristal-like Calcedonie stone, in a Cubic forme: that is, euery way a\nlike square. And vppon that was set a round stone, but flatte vppon both\nsides, two foote high, and by the Diameter, one pace and a halfe ouer,\nof most pure red Diaspre. Vppon the which, stoode a most blacke stone,\nin forme three square, and in quantitie for breadth, fitting the rounde,\nand in height one pace and a halfe. The corners of which triangle did\niumpe with the sides, and lymbus of the subiacent plynth or round stone.\nIn the smooth polished fronts of which triangle, there was appact a\nbeautifull Image, of a heauenly aspect, graue and modest, with their\nfeete not touching the stone, but standing out from the same iust ouer\nthe suppressed and vnder put rounde stone. Theyr statures as tall as the\ntrygonall would beare, vnto the which they did stick fast by their backe\nparts. Theyr armes were stretched abroade, both the right and left to\nthe corners of the triangle, where they held a Coppy, filled and fastned\nto the corners of the Trigonall, the length of euery one of which\nCoppies of fine gold, was seauen foote.\nAnd the Images, the Coppyes, and their bandes wherewith they were tyed\nin the midst and held by, were all shyning, and their hands inuiluped\nwith the sundry stringes, flynging about the plaine smothe of the black\nstone.\nTheir habits were Nymphish, of most rare and most excellent working. The\nSepulchre of _Tarnia_ the Queene of the _Scythians_ in _Asia_, was\nnothing comparable.\nIn the lowest Cubicall Figure, vpon the smoth plaine of euery square,\nwere ingrauen Greeke Letters, three, one, two and three on thys sort.\n\u0394\u03a5\u03a3 \u0391 \u039b\u03a9 \u03a4\u039f\u03a3.\n  [Illustration]\nIn the circular there were three Characters Hieragliphicall,\nperpendicularly vnder the feet of euerie Image. For the first, was\nimpressed the forme of the Sonne. Next vnder another, the figure of an\nolde fashioned Ower.\nThirdly, a dyshe with a burning flame in it.\nVpon the heade of the trygonall blacke stone, towarde euerie corner,\nI did behold an Egiptian Monster of Gold, fower footed couchant. One of\nth\u1ebd hauing a face lyke man altogether. The other like half a man, &\nhalfe a beast. And the third like a beast. VVith a linnen vaile ouer\neuery of their heades, with two Labels hanging ouer theyr eares, & the\nrest descending downe and couering their necks & backes, with the bodies\nof Lyons. Theyr lookes directly forward.\nVppon the backs of these three, dyd stande rysing vp a massiue Spyre of\nGold, three square, sharpning vp to the toppe, fiue tymes as high as\nbroade below. And vpon euery front or foreside, was grauen a circle, and\nouer one circle a Greeke Letter, \u039f. ouer another, a Letter \u03a9. and ouer\nthe third, a Greeke \u039d.\nThere _Logistica_ beganne to speake vnto me, saying, by these Figures\nare discribed, so farre as mans reason can shewe, the celestiall\nharmony. And vnderstand _Poliphilus_, that these Figures, with a\nperpetuall affynitie and coniunction, are auncient Monuments, and\nEgiptian Hieragliphs, signifying this, _Diuin\u00e6 infinit\u00e6que trinitati\nvnius essenti\u00e6_. Which is now by his holy word, in a most louing sort\nmanifested to the whole world, according to his will: and yet it shall\nnot be a misse to see antiquities, and consider what greater benefite is\nhad by the precious Gospel.\nThe lower Figure was consecrated to the Deitie, because it is euerie way\nalike, and all one: and vpon euery side, and turned euery way, of like\nstablenes, vpon euery base, constant and permanent.\nThe round Circular standing vppon that, is without beginning or ende.\nVppon the circumferent sides whereof, these three lyneaments are\ncontained, directly vnder euerie Image, according to the property\nattributed.\nThe Sunne with his comfortable light, giueth life to euerie thing, and\nhis nature is attributed to GOD.\nThe second is the Ower, which is prouident direction, and gouernment of\nall with an infinite wisedome.\nThe third is a Fyerie Vessell, whereby is vnderstoode a partycipation of\nLoue.\nAnd although that they be three distinct things, yet they are contained\n& vnited in one sempeternallie, with great loue communicating their\nblessings, as you may see by the coppies at euery corner of the\ntrygonall stone.\nAnd continuing her delectable speech, shee sayd, vnder the forme of the\nSunne, note this Greeke worde, _Adiegetos_. By the Ower looke vpon this,\n_Adiachoristos_. And by the Vessel of fier, was engrauen, _Adiereynes_.\nAnd to this ende are the three Monsters placed vnder the golden\nObelisque, because that there be three great opinions like those\nMonsters: & as that with the humane countenaunce is best, so the other\nbe beastly and monstrous.\nIn the Spyre there be three plaine sides, lyneated with three circles,\nsignifying one for euery time. The past, the present, and to come; and\nno other figure can holde these three circles, but in that inuariable.\nAnd no mortall man can at one instant perfectlie discerne and see\ntogether two sides of the same figure, sauing one integrally, which is\nthe Present: and therefore vppon great knowledge were these three\nCharacters engrauen, \u039f. \u03a9. \u039d.\nFor which cause _Poliphilus_, not that I excuse my selfe for beeing ouer\nprolix and tedious, but briefely to teach thee, and sette thee right vp.\nIn the knowledge heereof, thou shalt vnderstand, that the first basiall\nFigure is onely knowne to hymselfe, and to one Sonne of man, which hath\na humane bodie glorifyed and without sinne: and the brightnes thereof\nwee see but as in a glasse, and not cleerely as it is, for that it is\nincomprehensible for a fynite substance.\nBut he that is indued with wisedome, let him consider of the glorious\nbrightnes thereof. But to the thirde Figure, which is of a darke and\nblacke collour, wherein be the three golden Images: _The Blacke stone is\nthe Lawe: the Coppies foode: the three Women the preseruation of\nMan-kind._\nNowe they which will looke higher, they see a Figure in a tryne aspect,\nand the higher that they goe towardes the toppe, where the vnion of the\nthree is, be they neuer so wise, their vnderstanding is vnperfect: and\nalthough that they see it, yet they knowe not what they see, but that\nthere is such a thing, in comparison whereof, they are fooles, theyr\npower weake, and themselues nothing.\nAnd there _Logistica_ hauing ended her allowed talke, proceeding from an\nabsolute knowledge, deepe iudgement, and sharpnesse of wit in Diuine\nmatters, and vnknowne to weake capacities, I began heereat to take\ngreater delight, then in any other meruailous worke what soeuer, that I\nhad graciously beholden with my greedy eyes. Considering with my selfe\nof the mysticall Obelisque, the ineffable equality statarie, for\ndurablenesse and perpetuitie vnmoueable, and enduring vncorruptible.\nWhere there breathed a sweet ayre from heauen, with vnuariable windes,\nin this Garden round about full of flowers, of a large and circular\npermanent plot: compassed about with all sorts of fruites, pleasant in\ntaste and full of health; with a perpetuall greenesse, disposed and set\nby a regular order, both beautifull, pleasant, and conuenient; with the\nperfect labour and indeuour of Nature to bring it to that passe, and\nbeautified with precious gold.\nAnd _Logistica_ holding her peace, they tooke mee both by the hands, and\nwe went out at the mouth of one of the Arches from the precyncts of the\nIuied inclosure. And beeing gone from thence, very contentedly passing\non betwixt them both, saith _Thelemia_, let vs now hasten on to our\nthree Gates whether we are sent.\nWhere-vpon, we passing through a plentiful seate and pleasant Countrey,\nwith a reasonable conuenient pace, I beheld the heauens very cleere &\nbright, & beguiled the tyme with merry, sweet, and delightfull\ndiscourses. And I desirous to vnderstand euery particular of the\ninestimable riches, vnspeakeable delights and incomparable treasure of\nthe sacred Queene, (to the which _Osyris_ the builder of the two Temples\nof Golde, one to _Iupiter_, and the other to the kingdome, must giue\nplace,) I mooued this question.\nTell me I beseech you fayre Nymphes, (if my curiosity bee not to your\ndiscontentment) amongst all the precious stones that I could perfectly\nbehold of great estimation and pryce, one I deemed inestimable, and\nwithout comparison most precious; The Iasper which had the effigies of\n_Nero_ cut, it was not much bigger. Neither was the Coruscant to passe\nin the statue of _Arsinoe_ the _Arabian_ Queene equall with it. Next\nher, of such value was the Iewell, wherein was the representation of\n_Nonius_ the Senator, as this sparkling and shyning Dyamond, of a rare\nand vnseene beautie and bignes, which did hang vpon a rich Carkenet\nabout the snowie necke of the sacred Queene, what cutting was in the\nsame, which I could not perceiue by meanes of the brightnesse and my\nbeeing some-what farre of. And therefore I beeing therein ignoraunt,\ndesyre to knowe the same.\n_Logistica_ considering of my honest demaund, aunswered me\nincontinently. Know this _Poliphilus_, in the Iewell was ingrauen an\nimperiall throne, and in the throne the mighty name of _Iehouah_ in\nHebrew Letters, and before that throne, are cast downe and troden vnder\nfoote, the Gyants which proudly haue lift vp themselues against his\nworde, and resisted hys will: vppon the left side of the throne is a\nflame of fire, vppon the right hande a horne of saluation, or Copie full\nof all good blessednes, and this is all that is contained in the Iewell.\nThen I presumed further to knowe, what should these two things vpon\neyther sides of the throne signifie, that were holden out in two handes.\n_Thelemia_ quickly aunswered me, God of his infinite goodnesse,\nproposeth to mankind his mercie and his iudgement, chuse which they\nwill.\nFor thys beeing satis-fied, I sayd moreouer. Seeing that most gracious\nNymphs, my speeches be not displeasant vnto you, and that I am not yet\nsatis-fied in all that I haue seene, I pray you let me vnderstand this.\nBefore the horrible feare that I was driuen into by the Dragon, I beheld\na mighty huge Elephant of stone, with an entrance into his bellie, where\nwere two Sepulchres, with a wryting, the meaning wherof is too mysticall\nfor me, that was, that I shoulde not touch the bodie, but take away the\nhead.\n_Logistica_ forthwith made me aunswer. _Poliphilus_, I doe vnderstande\nvery well your doubt, and therefore you shall vnderstande, that this\nmonstrous shape and machine was not made without great and wonderfull\nhumane wisedome, much labour, and incredible diligence, with a\nperplexibility of vnderstanding to knowe the mysticall conceite. Thou\nremembrest that vpon the face there hung an ornament, with certaine\n_Ideonix ionic_ and _Arabic_, which in our Mother-tongue, is as much to\nsay, as labour, and industrie. Signifying thereby, that in thys world,\nwhosoeuer will haue any blessing that shall do him good, he must leaue\nthe body, which is ease and idlenes, and betake himselfe to trauaile and\nindustry, which is the head.\nShee had no sooner ended her words both pleasant & piercing, but I\nvnderstoode it very well and gaue her great thankes. And yet desirous to\nbe resolued in whatsoeuer I stood in doubt, and seeing that I might\nspeake boldly, I made this third question. Most wise Nymph, in my\ncomming out of the subterraneall vast darksome place, as I passed on,\nI came to a goodlie bridge, and vppon the same, in a Porphyrite stone\nvppon the one side, and an Ophite vpon the other, I beheld engrauen\ncertaine Hieragliphs, both which I did interprete, but I stoode\ndoubtfull of certaine branches, that were tyed to the hornes of the\nscalpe of the Oxe, and the rather because they were in the Porphyrite\nstone, and not in the Ophit vpon the other side.\nShe aunswered me straight way. The braunches, one is of the Thistle or\nthorne of Iudea[A], and the other of the Turbentine. The nature of which\nWoodes bee, that the one will not easily take fire, and the other will\nneither bend, rotte, consume, nor be eaten with wormes. And so that\npatience is commended, which with anger is not kindled, nor by aduersity\nwill bee subdued.\n    [Sidenote A: The crown of thorne vpon Christes head.]\nThe nature of the Porphyrit stone is of this secrecie, that in the\nfornace it will neither burne it selfe, but also causeth other stones\nneere adioyning that they shall not burne. And of that nature is\npatience, that it will neither be altered itselfe, nor suffer any other\nwherein it beareth rule to fall into a furie. And the Ophite stone is of\nsuch nature also.\nNowe _Poliphilus_, I doe greatly commende you, in that you are desirous\nto vnderstand such secrets: for to behold, consider, and measure the\nsame, is a commendable vertue, and the way to knowledge: whereuppon I\nhad occasion giuen to render innumerable thanks, for her great and\nfauourable curtesies.\nAnd thus with allowed and delightfull discoursing speeches, we came to a\nfayre Riuer, vpon the banck whereof, besides other fayre greene and\nflorishing Trees, and water hearbes, I beheld a fine Groue of Plane\nTrees, in the which was an excellent fayre bridge ouer the Riuer made of\nstone, with three Arches, with pyles bearing foorth against the two\nfronts, to preserue the worke of the bridge, the sides thereof beeing of\nexcellent workmanship.\nAnd in the middle bending of the same, vpon eyther sides, there was a\nsquare stone of Porphyrite set, hauing in it a Catagliphic, engrauing of\nHieragliphies.\nVpon the right hand as I went ouer, I beheld a woman, casting abroade\nher armes, sitting onely vppon one buttocke, putting foorth one of her\nlegges as if shee woulde rise; In her right hand, vpon that side which\nshee did sitte, shee helde a payre of winges, and in the other hand,\nvppon that side whereon she was arysing, a Tortice.\nRight against her, there was a Circle, the center wherof two little\nSpyrits did hold, with their backs turned towards the circumference of\nthe Circle.\nAnd then _Logistica_ saide vnto me, _Poliphilus_, I am sure that thou\ndoost not vnderstand these Hieragliphs, but they make much for thy\npurpose: and therfore they are placed for a Monument and thing to be\nconsidered, of such as passe by.\nThe Circle _Medium tenuere beati_.\nThe other, temper thy hast by staying, and thy slownesse by rysing,\nconsider heereof as thou seest cause.\nThis bridge was built with a moderate bending, shewing the cunning\ndisquisition, tryall, examination, arte, and discretion of the excellent\nworkman and inuenter, commended in the continuaunce and durablenesse\nthereof, which manie of our Bayard-like moderne Idiots, without\nknowledge, measure and arte buzzing on, neither obserue proportion nor\nlyneaments, but all out of order.\nThis bridge was all of pure Marble.\nWhen wee had passed ouer the bridge, wee walked in the coole shadow,\ndelighted with the variable notes and chirpings of small byrds, to a\nrocky and stony place, where high & craggie Mountaines lifted vp\nthemselues, afterwarde continuing to abrupt and wilesome hilly places,\nfull of broken and nybled stones, mounting vppe into the ayre, as high\nas a man might looke to, and without any greene grasse or hearbe, and\nthere were hewen out the three gates, in the verie rocke it selfe, euen\nas plaine as might be. A worke verie auncient and past record, in a very\ndispleasant seate.\n  [Illustration:\n\u05ea\u05e4\u05d0\u05e8\u05ea \u05d4\u05d0\u05dc__\n\u05d9\u05d3\u05d5\u05dc \u05d4\u05d0\u05d4\u05d1\u05d4__\n\u05ea\u05e4\u05d0\u05e8\u05ea \u05d4\u05e2\u05d5\u05dc\u05dd__\n  \u0398\u0395\u039f\u0394\u039f\u039e\u0399\u0391\n  \u0395\u03a1\u03a9\u03a4\u039f\u03a4\u03a1\u039f\u03a6\u039f\u03a3\n  \u039a\u039f\u03a3\u039c\u039f\u0394\u039f\u039e\u0399\u0391\n  GLORI DEI\n  MATER AMORIS\n  GLORIA MV\u0303DI ]\nOuer euery one of the which, I beheld in Letters Ionic, Romaine, Hebrew\nand Arabic, the tytle that the sacred Queene _Eleutherillida_ fore-told\nme that I should find. The Gate vppon my right hand, had vpon it this\nword, _Theodoxia_. That vppon my left hand, _Cosmodoxia_. And the\nthirde, _Erototrophos_. Vnto the which as soone as we were come, the\nDamosels beganne to instruct me in the tytles, and knocking in the\nresounding leaues of the Gates, vppon the right hande couered ouer with\ngreene mosse, they were presently opened.\nAnd ther dyd an olde woman present herselfe vnto vs, of an honourable\ncountenaunce, out of an olde dawbed and smoakie house, hauing a poore\nbase little doore, ouer the which was painted _Pilurania_. Shee came\nwith a modest and honest shamefastnesse, and her dwelling place was in a\nsolitarie site and shadie Rocke, decayed and crumbly, her clothes were\ntattered, her face leane, pale & poore. Her eyes looking towards the\nground, her name was _Thende_. Shee had attending vpon her sixe\nHandmaydes, basely and slenderly apparrelled. One was named _Parthenia_,\nthe second _Edosia_, an other _Hypocolinia_, the fourth _Pinotidia_, the\nnext _Tapinosa_, the last _Prochina_. Which reuerent Matron, with her\nright arme naked poynted to the heauens.\nShe dwelt in a place very hard to come vnto, and ful of troubles to\npasse on the way, beeing hyndered with thorne and bryers, very rough and\ndispleasant, a mistie clowde cast ouer it, and very hard to clymbe vp\ninto.\n_Logistica_ perceiuing by my looke that I had no great lyking in this\nplace, some-what greeued therewith, said, this Rocke is knowne neuer but\nat the end. And then _Thelemia_ sayde, _Poliphilus_, I see you make\nsmall regarde of such a painefull woman. Whereat I assenting to her with\nmy countenaunce, wee departed, and the gate being shut we came to the\nnext.\nWhere knocking, it was presently opened, and wee entering in, there met\nvs a browne woman, with fierce eyes rowling, and of a quicke\ncountenaunce, lyfting vp a naked glittering sworde, vpon the middle\nwherof was a Crowne of golde, and a branche of Palme tree intrauersed.\nHer armes brawnie like _Hercules_, in labour and acts magnanimious and\nnobly minded. Her belly small. A little mouth, strong and stooping\nshoulders, by her countenaunce seeming to bee of an vndaunted minde, not\nfearing to vndertake any enterprise how hard soeuer.\nHer name was _Euclelia_, verie honourablie attended vppon with sixe\nyoung Women. The first was called _Merimnasia_, the second, _Epitide_,\nanother, _Ergasilea_, the fourth, _Anectea_, the fift was named\n_Statia_, the last was called _Olistea_.\nThe situation and place me thought was painefull, and _Logistica_\nperceiuing my inclynation, presentlie tooke into her hand _Thelemias_\nLute, and beganne to strike a doricall tune, and sung to the same verie\nsweetly, saying. O _Poliphilus_ be not wearie to take paynes in thys\nplace, for when labour and trauell is ouer-come, there will be a tyme of\nrest. And her songe was of such force, that I was euen consenting to\nremaine there, notwithstanding that, the habitation seemed laboursome.\nWherevppon, _Thelemia_ inticingly said vnto me, I think that it standeth\nwith verie great reason my _Poliphilus_, that before you set downe your\nrest heere in this place, you ought in any case to see the third Gate.\nWhereunto I consented with a very good will, and therefore going out\nfrom hence, we came to the other Gate, where _Thelemia_ knocking at a\nring of Brasse, it was forth-with sette open, and when wee were come in,\nthere came towardes vs a notable goodly woman, and her name was\n_Philtronia_.\nHer regards were wanton, lasciuious, and vnconstant, her grace\nwonderfull pleasant, so as at the verie first sight shee violently drew\nme into her loue.\nThis place was the Mansion-house of Voluptuousnes. The grounde decked\nwith small hearbes, and adorned with all sorts of sundrie flowers,\nabounding with solace and quiet ease. Issuing and sending foorth in\ndiuers places small streames of water, pyppling and slyding downe vpon\nthe Amber grauell in theyr crooking Channels heere and there, by some\nsuddaine fall making a still continued noyse, to great pleasure\nmoystning the open fieldes, and making the shadowed places vnder the\nleaffye Trees, coole and fresh.\nShee had with her also sixe young women of like statures, passing fayre,\nof pleasant countenaunces, amorously adorned, and dressed as may bee\ndesired of an ambitious beautie and gesture.\nThe first was called _Rastonelia_. The second, _Cortasina_. The thirde,\n_Idonesa_. The fourth, _Triphelia_. The fift, _Epiania_. And the last\nwas named _Adia_.\nThese and their companie, were very delightfull to my gasing and\nsearching eyes. VVhere-vppon _Logistica_ presentlie with a sad and\ngrieued countenaunce, seeing mee disposing my selfe abruptlie to the\nseruile loue of them, shee said vnto mee, O _Poliphilus_, the alluring\nand inticing beauties of these, are vaine, deceiueable, and\ncounterfeited, vnsauorie and displeasant, and therefore if thou wouldest\nwith aduisement looke vppon their backes, thou wouldest then hate,\ncontemne, and abhorre theyr lothsome filthinesse and shame, abounding in\nstinke and noysome sauoure aboue any dunghill, which no stomacke can\nabide.\nAnd therefore what is slypperie and transitorie flye and eschewe,\ndespise that pleasure which bringeth shame and repentance, vaine hopes,\na short and small ioy, with perpetuall complaynts, doubtfull sighes, and\na sorrowful life neuer ending.\nOh adulterated and vnkindly pleasure, fraught with miserie, contayning\nsuch bitternesse, like honnie, and yet gall dropping from greene leaues.\nO lyfe worse then death, and yet deadly, delighted in sweete poyson,\nwith what care, sorrow, pensiue thoughts, mortall and desperate\nattempts, art thou sought for to bee obtained by blind Louers, who\nwithout regarde or aduise cast themselues headlong into a gulfe of\nsorrowes.\nThey be present before thine eyes, and yet thou seest them not. Oh what\nand howe great sorrowes, bitter and sharpe paine and vexation doost thou\nbeare, wicked, execrable and accursed appetite.\nO detestable madnesse, oh beguiled senses, by your faulte with the selfe\nsame beastlie pleasure, myserable mortall men are ouerthrowne.\nOh filthy lust, absurd furie, disordinate and vaine desire, building\nnests with errours, and torments for vvounded harts, the vtter\ndestroyer, and idle letting goe by of all good blessings.\nOh blinde Monster, how doost thou blinde, and with what deceipt doost\nthou couer the eyes, and deceiue the vnderstanding sences of vnhappie\nand miserable Louers with vailes and mystes.\nO monstrous and slauish, which compassed with so manie euils, hastenest\nto so small pleasure poysoned and fayned.\n_Logistica_ speaking with vehemencie these and such lyke words, her\nfore-head frowning, wrympling with sorrowes, and veines, rysing vp in a\ngreat rage, shee cast her Lute vppon the ground and brake it.\nVVhere-vppon _Thelemia_, with a smyling countenaunce, nodded towards\nmee, as if shee shoulde say, let _Logistica_ speake her pleasure, but\ndoe as you see good your selfe.\nAnd _Logistica_ seeing my wicked intent and resolute determination,\nbeeing kindled with disdaine, turned her backe, and with a great sigh\nhastened away.\nAnd I remained still with my companion _Thelemia_, vvho with a\nflattering and smyling grace said vnto me, _Poliphilus_, this is the\nplace where thou shalt not continue long, but thou shalt finde the\ndeerest thing which thou louest in the world, & which thou hast in thy\nhart, without intermission determined to seeke and desire.\nAnd doubtfully then discoursing with my selfe, I was resolued that\nnothing coulde breede quiet, or bring content to my poore grieued hart,\nbut my best desired _Polia_. The promise and warrantise of _Thelemia_\nfor my obtayning the same, bred in mee some comfort.\nAnd shee perceiuing that the Mistris of thys place, and the seate it\nselfe, and her Women dyd bothe please mee vvell, and entertained mee\ncourteously, shee kissing mee, tooke her leaue and gaue me a fare-well.\nThe metallyne gates beeing shut, I remayned incloystered among these\nfayre and beautifull Nymphes, who began very pleasantly and wantonly to\ndeuise with mee: and beeing hemmed in with their lasciuious company,\nI found my selfe prouoked by their perswasiue alluring intisements, to\nvnlawfull concupiscence, feeling in my selfe a burning desire, kyndled\nwith their wanton aspects, an increasing prouocation of a lusting fier.\nI doubt me that if _Phrine_ had beene of that fauour, and force in\ngesture of speech, colde _Xenocrates_ would haue consented to her\nalluring, and not haue beene accused by her, to be an image of stone.\nTheir countenances were so lasciuious, their breastes naked and\nintycing, theyr eyes flattering, in their roseall forheads, glystering\nand rowling, their shapes most excellent, their apparell rich, their\nmotions girlish, theyr regards byting, theyr ornaments, sweete and\nprecious, no part counterfeited, but all perfected by nature in an\nexcellent sort, nothing deformed, but all partes aunswerable one to an\nother.\nTheir heades yellowe, their tresses fayre, and the hayre soft and fine,\nin such a sort dressed vp and rouled into trammels, with laces of silke\nand golde, passing any ioye that a man may beholde, turned about their\nheads in an excellent manner, inuiluxed, and bound vppe together, their\nforheades compassed about and shaddowed with wauering curles, mouably\npr\u00e6pending in a wonderfull manner, marueilous delightfull, perfumed &\nsweet, yeelding an vnknown fragrancie. Their speeches so perswasorie and\npleasing, as might robbe the fauour of an indesposed hart, and violently\ndrawe vnto them any mind, though Satyr-like or churlish howsoeuer,\nto depraue Religion, to binde euery loose conceit, to make any rusty\nPeasant amorous, and to mollifie any froward disposition. Vppon which\noccasion, my minde, altogether set on fier with a new desire, and in the\nextreame heate of concupiscence, prouoked to fall headlong into a\nlasciuious appetite, & drowned in lustfull loue vnbridled: in the\nextreame inuasion and infectious contage thereof, the Damoselles\nforsooke mee and left me all alone in a fruitfull playne.\n_In this place Poliphilus being left alone, a most fayre Nymphe (when\n  hee was forsaken of the lasciuious company) came vnto him, whose\n  beautie and apparell Poliphilus dooth amourously describe._\nMy tender heart thus excessiuely wounded with amorous prouocation,\nI think I was mad, I stood so amazed, or blinde at the least, because\nthat I coulde not perceiue in what sort or how this desired and\ndelightfull company gaue mee the slip: and at last not knowing what I\ndid, but casting mine eyes right forward, I behelde before mee, a fine\nArbour of sweete Gessamine, somewhat high, lifting vppe and bending\nouer, all to bee painted and decked with the pleasant and odoriferous\nflowers of three sortes commixt, and entring in vnder the same.\nWonderfully perplexed for the losse of my company, I knewe not howe\nor in what sort, and calling to remembraunce the diuers, rare and\nwonderfull thinges past, and aboue al the great hope and trust which\nI had conceiued vpon the Queenes promise, that I should finde my loue\n_Polia_.\nAlas said I, with a deepe sigh, my _Polia_, that the greene Arbour\nresounded againe therewithall, my amourous breathings were such, framed\nwithin and sent out from my burning hart. And I was no sooner entered\ninto this agony, and ouerwhelmed in this passion, but as I passed on to\nthe other ende of the Arbor, I might perceiue a farre off, a great\nnumber of youthes, solacing and sporting themselues very loude with\ndiuers melodious soundes, with pleasant sports and sundry pastimes, in\ngreat ioye, and passing delight assembled together, in a large playne.\nVppon this gratefull and desired noueltie, I set me down marueiling at\nit, before I would step any further on.\nAnd beholde, a most noble and faire Nymph, with a burning torch in her\nhand, departing from the company, tended her course towardes mee, so as\nI might well perceiue that shee was a reall mayde indeede and no\nspirite, whervpon I mooued not one whit, but gladly expected her\ncomming, who with a maidenly hast, modest accesse, star-like\ncountenance, and smiling grace, drewe neere vnto mee with such a\nMaiestie, and yet friendly, so as I doubt me, the amorous _Idalea_ neuer\nshewed her selfe to _Mars_, nor to her the fayre Pastor _Adonis_. Nor\nthe delicate _Ganimed_ to _Iupiter_, or the fayre _Psyches_, to her\nspouse _Cupid_.\nFor which cause, if shee had beene the fourth among the three contending\nGoddesses, if _Joue_ had beene Iudge, as in the shady Wooddes of\n_Mensunlone_ was the Phrigian Sheepheard, without all doubt she had\nbeene iudged of farre more excellent beautie, and without equiuolence,\nmore worthy of the golden apple, then all or any one of the rest. At the\nfirst sight I was perswaded that shee had beene _Polia_, but the place\nvnaccustomed & her apparell made mee thinke the contrarie, and therefore\nmy doubtfull iudgement remained in suspence, hauing onely a reuerent\nsuspition therof.\nThis honourable Nymph, had her virgineall diuine and small body couered\nwith a thinne subtill stuffe of greene silke, powdered with golde, vppon\na smocke of pure white coorled Lawne, couering her most delicate and\ntender body, and snowye skinne, as fine and good as euer _Pamphila_ the\ndaughter to _Platis_ in the Iland of Coo, did inuent to weaue. Which\nwhite smocke seemed as if it had couered damaske Roses.\nThe coate which she wore ouer that, was not like our fashioned\npetticoates with French wastes, for that her sweete proporcioned body\nneeded no such pinching in, & vnholsome weare, hyndering procreation and\nan enemie to health: but rather like a wastcoate, with little plightes\nand gathers vnder her rounde and pretty bearing out breasts, vpon her\nslender and small waste, ouer her large proportioned flanckes and little\nround belly, fast girded about with a girdle of golde: and ouer the\nsame, a gowne or garment side to the ground, and welted belowe.\nThis garment beeing very side, was taken vp round about the pitch of her\nhippes, and before vpon her belly, & tyed about with the studded\nmarriage girdle of _Citherea_, the plucking vp of y^e garment, bearing\nouer the girdle about her like a french vardingale, & the nethermost\npart falling down about her feet in plightes and fouldes, vnstable and\nblowne about with the sweete ayre & coole winde, causing sometime, by\nthe thinnesse thereof, her shape to be seene in it, which shee seemed\nwith a prompt readinesse to resist and hynder. Her beautie and grace was\nsuch, as I stoode in doubt whether shee were begotten by any humaine\ngeneration: her armes stretching downe, her handes long and slender, her\nfingers small and fayre, and her nayles thinne and ruddy, and shining,\nas if she had beene _Minerua_ her selfe. Her armes to be seene through\nthe cleere thinnesse of the Lawne, the winges about the size of her\ngarment where her armes came out, were of golde, in an excellent sort\nand fashion welted, and set with Pearle and stone: and in like sort, all\nthe hemming about of her vesture, with golde ooes, and Pearle, and\nspangles of golde in diuers places, distantly disposed in a curious and\npleasant sort to beholde.\nVppon either side, vnder the armes to her waste, her vpper garment was\nvnsowed and open, but fastened with three buttons of great Orient Pearle\n(such as _Cleopatra_ neuer had to dissolue in a Potion) in loopes of\nblewe silke, so that you might see her smocke betweene the distance of\none Pearle from an other, couering her daintie soft snowye thinne\nskinne: except her small necke and the vpper halfe of her spatious and\ndelitious breast, more desired and contenting mine eyes, then the water\nbrookes and coole Ryuers to the emboste and chased Hart, more pleasing\nthen the fisher boate of _Endimion_ to _Cynthia_, and more pleasant then\n_Cithera_ to _Orpheus_.\nThe sleeues of her smocke of a conuenient largenesse, and about her\nwristes plighted and tyed with Bracelets of Golde, double and vnited\nwith Orient Pearle. And besides all her ornaments and gracious gestures,\nshe indeuoured nowe and then with stolen and affected regards, in a\nsweet & pleasant sort, to cast down her eyes vpon her little round\nswelling breastes, impatient at the suppressing of her soft and fine\napparell: so as I iudged vppon good consideration, and thought that in\nthe dignitie and honourable frame of her personage, the Creator had\nframed and vnited together, all the violence of Loue. The foure Nourses\nof the royall Kingdome of Babilon, called _The tongue of the Gods_, had\nnot that powre to winne fauour and loue of the King, which this most\nsweet Nymph had.\nAbout her fayre Necke, more white then the Scithian snowe, shee wore a\nCarkenet of Oryent Pearle: _Cerna_ the wife of _C\u00e6sar_ neuer had the\nlike, and I doubt me that that of _Eriphile_, which she tooke to\n_Amphiaraus_, was nothing comparable vnto it. And in the bending downe\nouer the deuision of her breastes, betwixt two great Pearles, there was\nlaced a corruscant rounde Rubie, and vppon the collaterate sides of the\nsayde Pearles, two glistering Saphires, and two Pearles, next them two\nEmeraldes, & two Pearles, and after them two fayre Iacinthes: all these\nPearles and Stones were laced in a worke in losenges, in a rare and\nbeautifull manner.\nHer fayre heade, sending downe and vnfolding a loose spreading abroade\nof plentifull hayre, like the smallest threds of golde, wauing with the\nwinde, and vpon her crowne, a garland of tawny vyolets sweetly smelling,\nand couering the same almost to her forheade: from the middle vpper\npoint whereof, in forme of two Hemycycles to the halfe of her eares, it\nmounted vppe in curled trammelles, falling downe againe vppon her fayre\nTemples, moueably wauing and shaddowing the same, and hyding the vpper\nhalfe of her small eares, more fayre then euer was reported of\n_Mimoria_.\nThe rest of her yellowe haire, descended downe ouer her fayre necke,\nwell disposed shoulders, and straight backe, to the calues of her\nslender legges, moderatly wauing and blowne abroad, in greater beautie\nthan the proude eyed feathers of _Iunoes_ Birde. Such hayre as\n_Berenice_ did neuer vow in the venereous Temple for her _Tholomaus_,\nnor _Conus_ the Mathematrician did euer beholde the like placed in the\nTriangule.\nIn her forehead, vnder two subtile blacke Hemycicles and distinct eye\nbrees, such as _Abacsine_ in \u00c6thiopia had not to boast of, or compare\nwith, nor _Juno_ her selfe, did looke out and present themselues two\npleasant radious and glistering eyes, which would enforce _Jupiter_ to\nrayne golde, of a cleere sight, quicke and pearcing, with a browne\ncircle betwixt the Apple and the milchie white: neere to the which, were\nher purple and Cherry cheekes, beautified with two round smyling\ndimples, gracing the pleasure of her countenaunce, of the collour of the\nfresh Roses gathered at the rysing of the Sunne, and layde in a vessell\nof the Christall of Cyprus, and shewing through the same, as me thought.\nVnder her nose to her lyppes, passed a little valley to her small mouth\nof a most sweete forme, her lyppes not blabbered or swelling, but\nindifferent, & of a rubye collour, couering two vniforme sets of teeth,\nlike yuory, and small, not one longer and sharper than an other, but in\norder euenly disposed and set: from betwixt the which, Loue had composed\nan euerlasting sweet breathing, so as I presumed to thinke, that the\nsnow white teeth betwixt her gracious lyppes, were no other but Oryent\nPearles, & her sweet breath hot Muske, and by her delightfull voyce that\nshe was _Thespis_ with her nine daughters.\nBy all which sight I was greatly mooued and my sences rauished with a\nkindled appetite, causing among them great strife and bitter contention,\nsuch as I neuer felt before, by any other presence or excellent sightes\nwhatsoeuer. My searching eyes commended one part aboue another, to bee\nmore beautifull: but my appetite rapt into an other part of her heauenly\nbody, esteeming that aboue the other. And thus my insatiable and wanton\neyes, were the euill beginning of all thys perturbing and contentious\ncommotion, whome I founde the seminaries and moouers of all so great\nstrife and trouble, in my wounded and festering heart. Through theyr\ncontumacy, I was now brought from my selfe, and neuerthelesse, I could\nnot be satisfied by them. My greedy appetyte extolled her delicate\nbreast aboue any comparison, my eyes delightfully consenting thervnto,\nsayd, at least by that we may discouer what y^e rest is; And they,\nglauncing from that to the regarde of her grace and gesture, set all\ntheir delight therein: and my appetite strengthened and not easilie\nremooued from thence, I perswaded my selfe, that the plentie and\nfayrenesse of her head and hayre, and the dressing thereof, and the\nbeautie of her forheade, coulde neuer bee compared with of any one or\nother, like the scrapings of golde alwaies turning into little roundels.\nWith two eyes lyke morning starres in a cleere heauen, more beautifully\nadorning her heade, than any that euer the warlike _Neco_ behelde among\nthe _Acitanians_, wounding my heart like one of the arrowes of the\nangrie _Cupid_. And thus to conclude, I dare be bolde to say, that no\nmortall man hath seene, so gracious, so shyning, so cleere and pleasant\nlightes as these were placed in the forhead of this heauenly creature;\nso that by them my hart was taken prisoner, & was filled with such\ncontinuall c\u00f5trouersies of desire, as if a leafe of the Laurell of the\nTombe of the king of _Bibria_ had bin placed betwixt, & that strife\nshould neuer cease whilst it was there: so as I thought that this strife\nwould neuer cease, vntill the pleasure were taken away, by reason\nwherof, I could not perceiue howe I shoulde obtaine the fulnes of my\ndesire, or howe it coulde agree with either one or other. Like one\nextreamely hungry among a number of prepared meates being desirous of\nall, feedes of none, his burning appetite remayning satisfied with none,\nbut still hungry.\n_The most fayre Nymph beeing come to Poliphilus, bearing a Torch in her\n  left hand, with the other tooke him and inuited him to walke with her,\n  and there Poliphilus by her loue was more inflamed._\nThus seing before me, a reall and visible obiect of a most excellent\nrepresentation, louely presence and heauenly aspect, of a plentifull\nstore and vniuersall gathering of vnseene beautie, and inhumaine\ncomelinesse, I made light and slender account, in respect heereof, of\nall the inestimable delights, riches, and great pompe which before I had\nbehelde and seene, thinking their worthinesse nothing to speake of, in\ncomparison of this. Oh happie hee that may enioy such and so great a\ntreasure of loue; and not onely a happie possessor I account him, but\nmost happie that shall possesse and obtaine her obedience, to hys desire\nand rule. But if _Zenes_ had behelde this substance, hee would haue\ncommended the same aboue all the _Agrigentine_ maides, euery proprotion\nwould haue made vnto him an oportune shewe of the absolutest perfection\nin the whole world.\nWhich fayre and heauenly Nymph nowe comming neere vnto me, with a\ncheerefull countenance, incontinently her most rare beautie, before\nsomewhat a farre of looked vppon with mine eyes, but nowe, by them more\nneere and narrowly behelde, I was rauished and amased.\nAnd her amorous aspect and louely presence, was no sooner brought by the\nmessage of mine eyes to my inward partes, but my recording and watchfull\nremembrance, stirring and waking vppe my heart, presenting and offering\nher vnto the same: it is become her shoppe; the quiuer for her piercing\narrowes and wounding regardes, and the dwelling place and conseruable\nmansion house, of her sweete picture. Knowing that this was shee which\nhad t\u00e6diously consumed my tender yeeres, in her hotte and prime loue,\nnot to be resisted. For I felt the same leaping and beating against my\nbreast, without ceasing, like as one that striketh vpon a hoarse Taber.\nAnd still me thought by her louely and delightfull countenance, by her\nfayre tresses, and the curling and wauing haire, playing vp and downe\nvppon her forheade, that it should be _Polia_, whome so greatly I had\nloued and desired, and for whom I had sustained so many & sundry\ngriefes, without intermission, sending out scalding sighes, the outward\nreporters of my inwarde flames. But her rich and Nymphish habite,\nvnaccustomed, and the place vnknowne and strange, made mee still\ndoubtfull and suspicious.\nShee (as beforesaide) carried in her snowe white left arme, close to her\nbody, a kindled and burning Torch, somewhat higher then her heade a good\ndeale, and the lower ende growing smaller and smaller, shee helde in her\nhande: and stretching foorth that which was at libertie, more white then\neuer had _Pelopea_, wherein appeared the thinne smoothnes of the skynne,\nand the blewnesse of the veynes lyke Azure streames, vppon the faire and\nwhitest paper. Shee tooke me by the left hande with a sweete and louing\ncountenance and smiling grace, and with an eloquent speech, shee\npleasantly saide in this manner.\n_Poliphilus_, I thinke my selfe to come in saftie, but it seemeth that\nyou stand doubtfull. Heereat I was more amazed, and my sences in a\nmanner gone to imagine howe she should knowe my name; and al my inward\nparts vanquished, and hemmed in with burning amorous flames, my speech\nwas taken from mee with feare and reuerent bashfulnesse.\nIn this sort remayning, I knewe not vppon the suddaine what good\naunswere I might make, or otherwise doe her reuerence, but to offer her\nmy vnworthy and vnfit hande; Which when it was streined in hers, me\nthought that it was in hot snowe and curded milke, and me thought\nindeede, that I touched and handled something which was more then\nhumaine; which when I had so done, I remained moued in minde, troubled\nand doubtfull, vnaccustomed to such a companion, not knowing what to\nsay, or whether to followe her, in my simple apparell and homely\nbringing vp, not agreeable with hers: and as a foole, vnworthy and vnfit\nfor her fellowship, perswading my selfe, that it was not lawfull for a\nmortall and earthly creature to enioy such pleasures. For which cause,\nmy collour red and blushing, with reuerent admiration, being grieued at\nmy basenesse, I setled my selfe to followe her.\nAt length, and yet not with a perfect recalled minde, I beganne to\nreduce and sommon together, my fearefull and distempered spirites:\nperswading my selfe, that I must needes haue good successe, being neere\nso faire and diuine an obiect, and in such a place; And so followed her\non with a panting heart, more shaking than the birde _Sisura_, or a\nLambe carryed in the mouth of a Wolfe.\nAnd thus touched most feruently with pleasant heates, growing &\nencreasing more & more, they began to boyle & kindle my colde feare, and\ndispositiuely to adopt my altered heate to sincere loue. Which being\nthus brought to thys passe, by a prouoked inward desire, yet inwardly as\nI reasoned with my selfe, it was wonderfully variable and doubtfull. Oh\nmost happye Louer of all Louers, that in requitall of hys, might bee\nsure to participate of hers.\nOn the other side, I perswaded my selfe, that if I shoulde offer vnto\nher my amorous heart and loue, hauing no better thing to bestow vpon\nher, or present vnto her, it might be that she would not refuse it: like\n_Artaxerxes_, the King of the Percians; who hauing water presented to\nhys handes, accepted of it bowing downe himselfe. Heerewithall, me\nthought yet that a fearefull and chill trembling inuaded mee, infusing\nit selfe ouer all my body and breast, renewing the force of the extreame\nfire, euen like dry reede: which being once kindled, is enflamed and\nnourished with the fresh ayre, vntill at length it is increased so\nmightily, that it consumeth all to ashes.\nAnd in like sorte, I fully founde in my selfe, an increase and flashing\nabroade of my inwarde flames, in their prepared subject, so effectually,\nthat her amorous regardes gaue me mortall and deadly woundes: euen as\nlightning and thunder, among the stronge and mightie oakes, suddainely\nwith a great force, scorching & tearing them. And therefore I durst not\nlooke vpon her bright eyes, because that dooing so, (being ouercome with\nthe incredible beauty of her gracious aspect) if peraduenture her\nradious beames did reincounter mutually with myne, for a little while\neuery thinge seemed two vnto mee, vntill I had closed the lyddes\ntogether, and restored them to theyr former light.\nWherevpon, and by reason of these thinges captiuated, spoyled, and\nouercome, I determined at that instant to plucke vp some fresh flowers,\nand in all humble sort to offer them vnto her, and it came to passe,\nthat whilst my secret thoughts consented thervnto, consygning a free\nmeane and large entrance, for the discouery of my desire. But my burning\nheart humbly hauing opened the same, euen as a rype Apple being eyther\nbytten or shaken, so it fell and fayled me. And receiuing into his\nwounded and familiar estuation, in some interposition of time,\nimmediatly his accustomed heat and feruor increased, piercing the inward\nparts with her virgineall aspects, exceedingly beautified with a comely\ngrace and vnexcogitable elegancie; Because, that into this sweete\nintroduction into my minde, of these first amorous flames, (lyke the\nTroian horse, full of weapons and deceite) the enterance was made for an\neuerlasting, vnknown, and vncessant plague, deeply festering in my\ntender and poore heart, perpetually remayning: which easily ouercome\nwith one sweete looke, inconsiderately without delay, hasteneth his owne\nhurt, and wholly layeth it selfe open to amorous incursions, and burneth\nit selfe with sweet conceits, going into the flames of his owne accord.\nTo all which burning desires her present company did greatly inforce\nmee, which I esteemed to yeelde mee more comfort, then the North starre\nin a tempestuous night to the troubled Marriner: more acceptable then\nthat of _Melicta_ to _Adonis_, or to _Phrodites_, the obsequious Nymph\n_Peristera_: and more delightfull then _Dittander_ to the daughter of\n_Dydo_, with the Purple flowre for the wounde of _Pius \u00c6neas_: And\nfinding my heart strooken and inwardly pricking, secretly filled and\ncompressiuely stuft; recording and gathering together into it, varyable\nthoughts and working of Loue, my immedicable wounde grewe greater and\ngreater. But gathering vp the remaynder of my sences, as one that durst,\nI assured my selfe to manifest and lay open before her, my intended\ndesires and amorous conceites. And thus loosing my selfe in a blinde\nfolly. I could not choose but giue place to my inuading desires,\nferuently boyling and inforcing me to say thus.\nOh delycate and heauenly Damosell, whatsoeuer thou art, thy forcyble\nloue hath set me on fire, and consumeth my grieued heart; I finde my\nselfe all ouer, burning in an vncessant flame, and a sharpe dart cast\ninto the middest of my breast, where it sticketh fast, hauing made a\nmortall wounde vncurable. And hauing spoken thus, to the ende I might\ndiscouer vnto her my hidden desire, and moderate by that meanes the\nextreamitie of my bitter passions: vvhich I felt, the more they were\nconcealed, the more to augment and increase, I patiently helde my peace:\nand by this meanes all those feruent and greeuous agitations, doubtfull\nthoughtes, wanton and vyolent desires, were somewhat supprest; with my\nill fauoured Gowne, that had still some of the Bramble leaues and\nprickes in the Wood hanging vpon it, and euen as a Peacocke in the pride\nof his feathers, beholding the fowlenesse of his feete, pulleth downe\nhys traine: so I considering the inequallitie of my selfe, with such a\nheauenly obiect, appaled the prouocations of my contumacious and high\ndesires, looking into the vanities of my thoughtes.\nAnd then I earnestly endeuoured by all the meanes that I might, to\nsubdue, encloyster, and keepe in, my vnbridled gadding appetite,\nwandring minde, and immodest desire, intending nowe that it should neuer\nbe vttered againe.\nAt length I beganne to thinke in the secret depth of my wounded heart,\nthat vndoubtedly this my present continued griefe, was equall with that\nof wicked _Tantalus_, to whose hotte and thirsting lyppes, the coole and\ncleere water did offer it selfe, and to his hungry appetite, the sweete\nfruites honge ouer hys gaping mouth appresenting, but he neuer tasted\nany of either.\nAh woe is mee euen in like sort, a most fayre Nymph of an excellent\nshape, of a florishing age, of Angel-like behauiour vnspeakable, and of\nrare honour and exceeding curtesie as mine eies coulde beholde, whose\ncompany exceeded any exquesite humaine content; and I, iust by her, full\nof all whatsoeuer prouocation, forcing sollaciously loue and desire,\nheaping vppe in her selfe the whole perfections of delight, and yet my\nyauning and voluptuous desire, neuer the more thereby satisfied.\nWell, on this sorte my burning concupiscence nothing allayed, as much as\nI might, I comforted my languishing hart, vnmeasurably tormented, in\nputting of it in minde, of solacious and amorous hope: and with that,\nthere was neuer a coale so neere put out, but it was presently renued\nand set on fire, with the company of the next. And my vnbridled eyes,\nthe more they were vnarmed to resist her power, the more they were\ninflamed with the insolent desire and liking of her wonderfull and\nheauenly beautie; Still seeming more faire, more excellent, more louely,\nmore to be desired, extreamly apt and pr\u00e6pared for loue: euedently\nshewing foorth in her selfe, a wonderfull increase of sweete pleasure.\nAfterwards I thought with my selfe, it may be that she is some creature\nwhich I may not desire, and it may bee the place is not fitte for such\nthoughtes, and then it may bee I haue made a wise worke, and spunne a\nfayre thred, if I should bee punished for my impudencie, like _Ixion_.\nIn like sort, the Thracian had neuer founde the deepe seate of\n_Neptune_, if he had not medled with _Tethis_; and _Gallantide_, the\nmayde of _Lucina_, shoulde not haue brought foorth in her mouth, if hee\nhad not deceiued. It may that thys Nymph is spowsed to some high and\nmightie Prince, and I to offer her this dishonour, what am I worthy of?\nAnd thus resoning with my selfe, I thought that those thinges which had\nbut slender assurance, woulde lightly slyppe away, and that it would not\nbe hard to deceiue, where was no watchfull regarde: and to bolde\nspirites, Fortune was not altogether fayling: and besides, that it was\nharde to knowe a mans thought. Where-vpon, euen as _Calistone_, being\nashamed at her swelling belley, shronke aside from the presence of\n_Diana_; so I withdrewe my selfe, blushing at my attempt, and bridling\nmy inconuenient desires. Yet with a lincious eye, I neuer left to\nexamine, with great delight, the extreame beautie of the excellent\nNymph, disposing my selfe to her sweete loue, with an vnfallyble,\nobstinate, and firme resolution.\n_Polia, as yet vnknowne to her Louer Poliphilus, shee gratiously\n  assureth him: who for her extreame beautie, hee indeuoreth his minde\n  to loue. And both of them going to the triumphes, they see innumerable\n  youths and Damosels, sporting with great delight._\nThe Archer _Cupid_, in my wounding heart hauing his residence, like a\nLord and king, holding me tyed in the bands of Loue, I found my selfe\npricked and grieuously tormented, in his tyrannous and yet pleasant\nregiment. And abounding in doubtfull delight, vnmeasurably sighing,\nI watered my plaints; and then the surmounting Nymph, with a pleasing\ngrace, incontinently gaue me comfort, and with her ruddy and fayre\nspoken lyppes, framing violent and attractiue wordes, she gaue me\nassurance: abandoning and remouing from my heart, all fearefull\nthoughts, with her Olymphicall aspects, and cooling with her eloquent\nspeeches, my burning heart; and with an amorous and friendly regarde,\nand cast of her eyes, and smiling grace, she saide thus vnto mee.\n_Poliphilus_, I woulde thou shouldest vnderstand and know thys, that\ntrue and vertuous loue hath no respect of outward things, and therefore\nlet not the basenes of thy apparell, diminish or lessen thy minde, if\nperhaps noble and gentle, and worthy of these places, and fitte to\nbeholde these maruellous tryumphes; Therefore let not thy minde be\ndismayed with feare, but dilligently behold what Kingdomes they\npossesse, that are crowned by _Venus_. I meane, such as bee strongly\nagonished and yet perseuere still, seruing and attending vpon her\namorous Aultars and sacred flames, vntill they obtaine her lawfull\nfauour. And then making an ende of her short and sweet speech, both of\nvs making forward, our pace neither too fast nor too slowe, but in a\nmeasure; I thought thus, and thus discoursing with my selfe.\nOh most valiant _Perseus_, thou wouldest more feirsly haue fought with\nthe cruell Dragon, for the fauour of this, then for the loue of thy\nfayre _Andromada_. And after.\nOh _Iason_, if the marriage of this had beene offered vnto thee, with a\nmore greater and more daungerous aduenture, then the obtayning of the\ngolden fleece, thou wouldest haue let goe that, and vndertaken this,\nwith a greater courage, esteeming it aboue al the iewelles and precious\ntreasures of the whole worlde; I, more then those of the ritch and\nmightie Queene _Eleutherillida_. Continually seeming more fayre, more\nbeautifull, and more louely. _Hippodamia_, and all the greedy scraping\nand doubtfull Vsurers, neuer tooke such delight in getting of gold.\nA quyet Harbour was neuer so welcome to a destressed Marryner, in a\nstormy, darke, and tempesteous winter night: nor the wished and oportune\nfall of rayne, at the prayer of _Cr\u00e6sus_, as the louing consent of this\ndaintie Nymph: more welcome to mee, then bloody broyles to warlike\n_Mars_, or the first fruites of _Creta_ to _Dionisius_: or the warbling\nHarpe to _Apollo_: and yet more gratefull, then fertill grounde, full\neares, and plentifull yeelding, to the labouring Husbandman.\nAnd thus in most contented sort, passing on and pressing down the\nthicke, greene, and coole grasse: sometime my searching and busie eyes,\nwoulde haue a cast with her pretty & small feete, passing well fitted\nwith shooes of Red leather, growing broader from the instept, narrowe at\nthe toe, and close about the heele; and sometimes her fine and moueable\nlegges, (her vesture of silke beeing blowne about with the winde, vppon\nher virgineall partes) discouered themselues. If I might haue seene\nthem, I do imagine that they did looke like the finest flower of\n_Peloponesus_, or like the purest milke, coagulated with Muske.\nBy all which most delectable thinges, tyed and bounde in the harde and\ninextricable knots of vehement loue, more vneasie to vndoe then that of\n_Hercules_, or that which _Alexander_ the great did cut in sunder with\nhys sworde: and amorously masked in rowled nettes, and my subdued heart,\nhelde downe withe grieued cogitations and burning desires, leading mee\nwhether they would, I founde in it more pricking torments then faythfull\n_Regulus_ in Aphrica. So that my sorrowing spirites exasperated with an\namorous desire and extreame vexation, continually burning in my panting\nbreast, coulde by no meanes bee asswaged, but with supping vp of\ncontinuall sobbings, and breathing out of their flying losse. And thus\ndrowned in a mist of doubts, and seeing me vyolently taken in her loue,\nI saide thus to my selfe.\nO _Poliphilus_, howe canst thou leaue at any tyme thy inseperable loue,\nkindled towardes thy sweete _Polia_, for any other? And therewithall,\nfrom this Nymph, thus close and fast bounde, more strongly th\u1ebd in the\nclawes of a Creuise or Lobstar, endeuouring to vntie my selfe, I found\nit no easie peece of worke, so that I coulde not choose but greeuously\nbinde my troubled hart, to the loue and affecting of this by all\nlikelihoodes, hauing the true shape, sweete resemblance, and gratious\nbehauiour of my most beloued _Polia_. But aboue all thinges, this came\nmore neere vnto mee and grieued me worst, howe I should bee assured that\nshee was _Polia_. Wherevppon, from my watry eyes, the salt teares\nimmediatly tryckling downe, it seemed vnto me a hard & contemptuous\nmatter, to banish from my forlorne and poore heart, his olde soueraigne\nLady and Mistresse, and to entertaine a newe, strange, and vnknowne\nTyrannyzer.\nAfterwards, I comforted my selfe again, with thinking that peraduenture\nthis was shee, according to the sacred Oracle and true speech, of the\nmighty Queene _Eleutherillida_: and therefore, that I should not shrinke\nor stoope vnder my burthen; for if I were not greatly deceiued, this was\nshee indeede. And hauing made thys amorous and discoursiue thought and\nswasiue pr\u00e6suppose, abandoning all other desires whatsoeuer, I onely\ndetermined with my heart and minde, to come backe againe to this noble\nand excellent Nymph; in whose great loue I beeing thus taken, with\nextreame compulsion, I was bolde with an vnaccustomed admyration,\ndilligently to looke vpon her rare shape, and louely features, my eyes\nmaking themselues the swallowing whirlpooles of her incomparable\nbeautie: and they were no sooner opened, hotly to take in the sweete\npleasure of her so benigne and conspicuous presence, but they were\nstrengthened for euer, to hold with them solaciously agreeing, the\nassembly of all my other captiued sences, that from her and no other,\nI did seeke the mittegation and quenching of my amorous flames. And in\nthis sort we came, whilst I was thus cruelly wounded by exasperating\nLoue, somewhat vppon the right side of the spacious fielde.\nIn which place, were set greene trees, thicke with leaues, and full of\nflowers, bearing fruite, rounde about the place and seate of such\nvariable and diuers sorts, neuer fading but still greene, giuing great\ncontent to the delightfull beholder.\nThe gallant and pleasant Nymphe there stayed; and I also stood still:\nWhere looking about, by the benignitie of the fruitfull playne, with\nhalfe my sight, because I coulde not altogether withdrawe the same from\nthe amorous obiect; I behelde very neere vnto vs, a certaine shewe of an\ninuyroning company, tryumphing and dauncing about vs, of most braue and\nfine youthes, without beardes and vnshorne heares, but that of their\nheads bushing, curling, and wrything, without any art or eff\u00e6minate\ncrysping: crowned and dressed, with garlands and wreathes of diuers\nflowers, and red Roses, with leauye Myrtle, with purple Amaranth or\nflower gentle, and Melliot: and with them a great company of yonge\nmaydes, more fayre and delicate then bee to bee founde in Sparta; Both\nkindes apparelled very richly, in silkes of changable collours, hyding\nthe perfect collour; some in Purple & Murry, and some in white curled\nSendall, such as \u00c6gipt neuer affoorded, and of dyuers other collours:\nsome Tawney, some Crymosen, others in Greene, some in Vyolet, some in\nBlewe, Peach collour, Peacocke collour, perfectly engrayned, as euer\nCorica coulde yeelde: and powdered and wouen with golde, and edged and\nhemmed about With orient Pearle and stones set in pure golde; some in\ngownes, and others in hunting sutes.\nAnd the most of the beautifull Nymphes, had their fayre haire smoothly\nbounde vppe together, and thrise rowled about, with an excellent\nfinishing knot; Others had their vnstable & wauing tresses, spreading\ndowne ouer their fayre neckes. Some, with aboundance of haire, cast vp\nouer their forheades, and the endes turning into curles, & shaddowing\nouer the fayrenes of the same: so as Nature and not Arte, shewed her\nselfe therein a beautifull mistresse; With fillets and laces of golde,\nedged with orient Pearle, and others in Caules of golde, wearing about\ntheyr slender neckes, rich and precious Carkenets and, necklaces, of\nPearles and stone, and depending iewelles. And vppon theyr small eares,\ndid hange dyuers precious stones, and ouer the variable dressings of\ntheyr heades, before in two Hemycicles, were set shoddowes of oryent\nPearle and stone, in flowers of hayre.\nAll which excellent ornaments, together with theyr most elegant\npersonages, were easily able to alter, any churlish, vile or obstinate\nheart.\nTheyr fayre breastes, in a voluptuous and wanton sort, were bare to the\nmiddest of them: And vppon their prettie feete, some wore sandalles,\nafter the auncient manner, beeing soles, and the foote bare fastened to\nthe same, with a small chaine of golde, comming vp betwixt the great toe\nand the middle, and the little toe and the next, about the heele ouer\nthe instep, and fastening vppon the vpper part, betwixt the toes and the\ninstep, in a flower. Others hauing straight shooes, claspt vppon the\ninstep with flowers of golde. Their stockings of silke; some of Purple,\nsome of Carnation, some of parted collours: such as _Caius Galicola_\nneuer first brought vp. Others wearing Buskins, vppon the white swelling\ncalfes of their legges, and laced with silke; some butned wyth golde and\nprecious stone.\nTheir fore-heades most fayre, and beautified with the moueable wauinges\nof theyr crysping hayre couered ouer with a thinne vayle, lyke a Spiders\nvvebbe. Theyr eyes byting and alluring, more bright, than the twinkling\nstarres in a cleere ayre, vnder theyr circulate brees: vvith a small\nnose, betwixt their rounde and cherry cheekes: their teeth orderly\ndisposed, small and euen set, of the collour of refyned siluer: vppon\nthe rest, betwixt their sweet and soft lyppes: of the collour of\nCorrall.\nMany of them carrying instruments of Musique, such as neuer were seene\nin _Ausonia_, nor in the handes of _Orpheus_: yeelding in the flowring\nMeadowe & smoth playne, most delightfull sounds, with sweete voyces and\nnoyces of ioye and tryumphing: and to increase the glory, amorously\nstryuing and contending one with an other, vvith solacious and pleasant\nacts, accompanied with faire speeches and friendly aspects. And in this\nplace, with a most delectable applause, I behelde foure Tryumphes, so\nprecious and sumptuously set foorth, as neuer any mortall eye hath\nseene.\n_Poliphilus in this prescribed place, did beholde foure tryumphing\n  Chariots, all set with precious stones and iewelles, by a great number\n  of youthes, in the honour of Iupiter._\nThe first of the foure marueilous tryumphant Chariots, had foure rounde\nwheeles, of Perfect greene Emeralds of Scythia; the rest of the Chariot\ndid amase mee to beholde, beeing made all of table Dyamonds: not of\nArabia or Cyprus, of the newe Myne, as our Lapidaries call them: but of\nIndia, resisting the harde stroakes of yron and steele, abyding the hote\nfire & striuing therwith, mollified onely with the warme bloode of\nGoates, gratefull in the Magicall arte; which stones, were wonderfully\ncut of a Cataglyphic explicature, and set very curiously in fine golde.\nVppon the right side of the Chariot, I sawe expressed, the\nrepresentation of a noble Nymph, with many accompanying her in a\nMeddowe, crowning of victorious Bulles with garlands of flowers, and one\nabyding by her very tamely.\nThe same Nymph, vppon the other side was also represented, who hauing\nmounted vp vppon the backe of the Bull, which was gentle and white,\nhe carryed her ouer the sea.\nVppon the fore-ende I behelde _Cupid_, with a great number of wounded\npeople and Nations, marueiling to see him shoote into the ayre. And in\nthe hinder part, _Mars_ standing before _Iupiter_, mourning because the\nboy had shotte through his impenetrable Brest-plate, and shewing the\nwounde, and with the other hande, holding out his arme, he helde this\nworde _Nemo_.\nThe fashion of this Chariot was quadrangulat, of two perfect squares,\nlonge wayes, of sixe foote in length and three foote in height, with a\nbearing out coronice aboue and vnder the plynth: and about the same a\nplaine, in breadth two foote and a halfe, and in length fiue foot and a\nhalfe, bearing towards the Coronice, all ouer scally, with precious\nstones, with an altered congresse and order of collours, variably\ndisposed. And vppon the foure corners, were fastned foure coppies,\ninuersed, and the mouth lying vpward vpon the proiect corner of the\nCoronice, full of fruites and flowers cut of precious stones, as it were\ngrowing out of a foliature of golde. The hornes were chased neere their\nmouth, with the leaues of Poppy, and wrythen in the belly: the\ngracylament & outward bending, ioyning fast to the ende of the plaine,\nand breaking of in an olde fashioned iagged leaf-worke, lying a long\nvnder the backe of the Coppisse, and of the same mettall. Vpon euery\ncorner of the Plynth, from the Coronice downeward, there was a foote\nlyke a Harpies, with an excellent conuersion and turning vppon eyther\nsides of the leaues of Acanthus.\nThe wheeles, aboue the naues and axeltrees, were closed within the\nChariot, and the sides thereof vnder the Harpies feete, bent somewhat\nvpward and growing lesser, turned rounde downward, wherevnto the\nfurniture or trace to drawe it by, were fastned: and where the axeltree\nwas, there vpon the side of the bottom of the Charriot, ouer the naue of\nthe wheele, there came downe a prepention ioyning to the Plynth, twise\nso long as deepe, of two foliatures, one extending one way and the other\nan other way: and vpon the middle thereof and lowest part, was a Rose of\nfiue leaues, in the seede whereof, the ende of the axeltree did lye.\nVppon the aforesaide Playne, I behelde the ymage of a fayre white and\ntame Bull, trymmed and dressed with flowers, in manner like an Oxe for a\nSacrifice. And vppon his large and broade backe, did sit a princely\nvirgine, with long and slender armes, halfe naked; with her handes she\nhelde by his hornes. Her apparell was exquesite of greene silke and\ngolde, marueilously wouen, and of a Nymphish fashion, couering her body\nand girded about her wast, edged about with Pearle and stone, and a\ncrowne of glittering golde vpon her fayre heade.\nThis Triumph, was drawne by sixe lasciuious Centaures, which came of the\nfallen seede of the sausy and presumpteous _Ixion_: with a furniture of\ngold vpon them, and a long their strong sides, like horses, excellently\nframed and illaqueated in manner of a flagon chayne, whereby they drewe\nthe Tryumph; such as _Ericthonius_ neuer inuented, for swiftnesse.\nVpon euery one of them did ride a goodly Nymph, with theyr shoulders one\ntowards an other: three, with their beautifull faces towards the right\nside of the Tryumphes, and three to the left, with Instruments of\nMusique, making together a heauenly harmonie and consort. Their hayres\nyellowe, and falling ouer their fayre neckes, with Pancarpiall garlands\nof all manner of flowers, vpon their heades. The two next the Tryumph,\nwere apparelled in blewe silke, like the collour of a Peacockes necke.\nThe middlemost in bright Crymosen: and the two formost in an Emerald\ngreene, not wanting any ornamentes to sette them foorth, singing so\nsweetly with little rounde mouthes, and playing vppon their instruments,\nwithin so celestiall a manner, as woulde keepe a man from euer dying.\nThe Centaures were crowned with yuie, that is called _Dendrocyssos_. The\ntwo next the tryumph did beare in their handes, two vesselles of an olde\nfashion, of the Topas of Arabia, of a bright golden collour, gratefull\nto _Lucina_, and to the which, the waues will be calme: slender at the\nbottom, bigge swelling in the belly, and lessening small vp towardes the\nOrifice; In height two foote, without eares: out of the which, did\nascend a thicke smoake or fume, of an inestimable fragrancie. The\nmiddlemost, did sounde Trumpets of golde, with banners of silke and\ngolde, fastned to the Trumpets in three places.\nThe other two formost, with olde fashioned Cornets, agreeing in consort\nwith the Instruments of the Nymph.\nVnder the which triumphant Chariot, were the Axeltrees conuently placed,\nwherevppon the wheeles turned, and of a balustic lyneament, waxing small\ntowarde the ende and rounde: Which Axeltrees, were of fine pure golde\nand massiue, neuer cankering or fretting; which is the deadly poyson and\ndestroyer of vertue and peaceable quyet.\nThis tryumph was solemnly celebrated, with moderate leaping and dauncing\nabout, and great applause: their habites were girded with skarfes, the\nendes flying abroade.\nAnd in like sort, those which did sit vpon the Centaures, commending in\ntheir song, the occasion and mistery of the Tryumph, in voyces consonant\nand cantionell verse; more pleasant than I am able to expresse, but let\nthis suffice.\n    _The second Tryumph._\nThe next Tryumph, was not lesse worthy to be beholden then the first.\nThe foure wheeles, the spokes, and naues, were all of Fulkish Agate, and\nin dyuers places white veines: such as King _Pyrrhus_ could not shewe,\nwith the representation of the nine Muses, and _Apollo_ playing in the\nmiddest of them vppon his Lute.\nThe Axeltrees and fashion of the same like the other: but the Tables\nwere of orient blewe Saphire, hauing in them, as small as motes in the\nSunne, certaine glinces of golde, gratefull to the Magicke Arte, and of\n_Cupid_ beloued in the left hande.\nVpon the Table on the right side, I behelde engrauen, a goodly Matron\nlying in a princely bed, beeing deliuered of two egges in a stately\nPallace: her Midwyues and other Matrons and yonge women, beeing greatly\nastonished at the sight. Out of one of the which, spronge a flame of\nfire: and out of the other egge two bright starres.\nVppon the other side were engrauen, the curious Parents, ignorant of\nthys strange byrth, in the Temple of _Apollo_, before hys image, asking\nby Oracle the cause and ende heereof, hauing this darke aunswere. _Vni\ngratum Mare. Alterum gratum Mari._ And for thys ambiguous aunswere they\nwere reserued by their Parents.\nVppon the fore-ende of the Charyot, there was represented most liuely\nthe figure of _Cupid_, aloft in the skyes, with the sharpe heades of his\ngolden arrowes, wounding and making bleede the bodyes of dyuers foure\nfooted beastes, creeping Serpents, and flying Foules. And vppon the\nearth, stoode dvuers persons, wondering at the force of such a little\nslaue, and the effect of suche a vveake and slender Arrowe.\nIn the hynder ende, _Iupiter_ appoynting in hys steade, a prudent and\nsubtill Sheepehearde as a Iudge, awakened by hym, as hee lay sleeping\nneere a most fayre Fountaine, whether of the three most fayre Goddesses,\nhee esteemed best worthie. And hee beeing seduced by deuising _Cupid_,\ngaue the Apple to the pleasant working _Venus_.\nThis tryumphant Charyot, was drawen by sixe white Elephants, coupled two\nand two together, such as will hardly be found in Agesinua, nor among\nthe Gandars of India. _Pompei_ neuer had the like in his Tryumphes in\nAffricke: neither were the like seene in the Tryumphes of the conquest\nof India; their tronckes armed with deadly teeth of yuory, passing on\ntheyr way and drawing together, making a pleasant braying or noyse.\nTheir furniture & traces of pure blewe silke, twisted with threds of\ngolde and siluer: the fastnings in the furniture, all made vp with\nsquare or true loue knots, lyke square eares of corne of the Mountaine\nGarganus. Their Poyterelles of golde, set with Pearle and stone\ndifferent in collours; the beautie of the one striuing to excell the\nbeautie of the other. And thus was all their furniture or armings to the\ntraces, of silke as aforesayde.\nVppon them also, did ride (as before) sixe younge and tender Nymphes, in\nlike sort, but theyr Instruments different from the former, but agreeing\nin consort: and what soeuer the first did, the same did these.\nThe first two were apparelled in Crymosen: the middle most two in fine\nhayre collour: and the foremost in vyolet. The Caparisons of the\nEliphants were of cloth of golde, edged with great Pearles and precious\nstones: And about their neckes were ornaments of great round iewelles,\nand vpon their faces, great balles of Pearles, tasled with silke and\ngolde, vnstable and turning.\nOuer this stately Chariot tryumphant, I behelde a most white Swanne, in\nthe amorous imbracing of a noble Nymph, the daughter of _Theseus_, of an\nincredible beautie: and vpon her lappe, sitting the same Swanne, ouer\nher white thighes. She sate vppon two cushines of cloth of golde, finely\nand softely wouen, with all the ornaments necessary for them.\nHer selfe apparelled in a Nimphish sort, in cloth of siluer, heere and\nthere powdered with golde, ouer one and vnder three, without defect or\nwant of any thing, requisite to the adorning of so honorable a\nrepresentation, which to the beholder, may occasion a pleasurable\ndelight. In euery sort performed with as great applause as the first.\n    _The third Tryumph._\nThen followed the thyrd Tryumph, with foure wheles of \u00c6thyopian\nChrysolite, sparkling out golde: that which hath beene helde in the\nsame, in olde time hath beene thought good to dryue away malignant\nspirits. The wheeles vpwardly couered, as aforesaide, and the naues and\nspokes of the same fashion, of greene Helitropia of Cyprus: whose vertue\nis, to keepe secret in the day light, to diuine giftes, full of drops of\nblood.\nThis Historie was engrauen vppon the right side of the Table thereof,\nas followeth. _A man of great Maiestie, requesting to knowe what should\nhappen to his fayre daughter: her Father vnderstanding, that by her\nmeanes he should be dispossessed of his Crowne and dignitie; and to the\nende she shoulde not be carried away or stollen of any, he built a\nmightie stronge Tower, and there, with a watchfull garde caused her to\nbee kept: and shee remayning there in this sort with great content, had\nfalling into her virgineall lap, drops of Golde._\nVppon the other side was chased out a valiant youth, who with great\nreuerence did receiue a protection of a Christall shielde, and with his\nsworde afterward cutting off the heade of a terryble woman, and\nafterwardes proudly bearing her heade in signe of victorie; Out of the\nhotte blood of whome, did rise vp a flying horse: who striking vppon a\nMountaine with one of hys houes, made a strange springe of water to gush\nout.\nVpon the fore ende I behelde the mightie _Cupid_, drawing hys golden\nArrowe, and shooting the same vp into the heauens, causing them to raine\nbloode: whereat a number stoode wonderfully amazed, of all fortes of\npeople. Vpon the other ende, I did see _Venus_ in a wonderfull\ndispleasure, hauing taken her son by a Knight in a Net, and getting him\nby the winges, she was about to plucke of his fethers: hauing plucked of\none handfull, that flewe about, the little elph crying out pitteously;\nand an other sent from _Jupiter_, tooke him away and saued him from his\nmother, and presented him to _Jupiter_: against whose diuine mouth, were\nin Attic Letter these wordes written, \u03a3\u03a5\u039c\u039f\u0399\u03a0\u039b \u03a5\u039a\u03a5\u03a3\u03a4\u0395\u039a\u0391\u0399\u03a0\u039a\u03a1\u039f\u03a3 and hee\ncouered him in the lap of his celestiall gowne.\nThis tryumphant Charriot, was pompously drawne with sixe fierce\nVnicornes: their heades like Harts, reuerencing the chaste _Diana_. The\npoyterelles and furniture about their stronge breasts, was of golde, set\nwith precious stone, and fringed with siluer and hayre colloured silke,\ntyed into knots, in manner of a net worke, and tasseled at euery\nprependent point, their caparisons like the other before spoken of.\nVpon these did sit, six fayre virgines, in such pompe and manner as\nbefore, apparelled in cloth of golde, wouen with blewe silke into diuers\nleaues & flowers; these had a consort of liuncyers winde Instruments,\nfull of spirite. And vppon the toppe of the Chariot, was placed a stoole\nof green Iasper, set in siluer: needfull in byrth, and medicinable for\nchastitie; at the foote it was sixe square, and growing smaller towarde\nthe seate, and from the middle to the foote, champhered and furrowed,\nand vpward wrought with nextrulles: the seate whereof was somewhat\nhallowed, for the more easily sitting vppon it. The Lyneaments thereof\nmost excellent.\nA loft vppon the same did sit a most singuler fayre Nymph, richly\napparelled in cloth of golde and blewe silke, dressed lyke a virgine,\nand adorned with innumerable sortes of Pearles and stone; she shewed an\naffectious delight, to beholde droppes of golde fall from heauen into\nher lappe. She sate in solemne pompe like the other, and with great\napplause, with her fayre and plentifull haire spreading downe ouer her\nbacke, crowned with a Dyademe of golde, set with sundry precious stones.\n    _The fourth Tryumph._\nThe fourth Tryumph was borne vppon foure wheeles, with Iron strakes,\nforcibly beaten out without fire; All the rest of the Charyot, in\nfashion like the former, was of burning Carbuncle, shewing light in the\ndarkest places, of an expolite cutting: past any reason, to thinke howe\nor where it was possible to be made, or by what workeman.\nThe right side whereof, helde this History. _An honourable woman with\nchilde, vnto whome Jupiter shewed himselfe (as he was wont With Iuno) in\nthunder and lightning: insomuch, as shee fell all to ashes, out of the\nwhich was taken vp a younge infant._\nVpon the other side, I behelde _Iupiter_, hauing the saide Infant in his\nhands, & delyuering him to a yonge man, with winged buskyns, and a\nstaffe, with two serpents winding about it: who deliuered the Infant to\ncertaine Nymphes in a Caue, to be fostered.\nIn the fore-ende, I might see howe _Cupid_ hauing shot vp into heauen\nwith hys mischeeuous Arrowe, had caused _Iupiter_ to beholde a mortall\nNymph: and a great number of wounded people woondering at it.\nIn the hinder end was _Iupiter_ sitting in a tribunall seate as iudge,\nand _Cupide_ appeering limping before him, and making grieuous\ncomplaints against his louing mother, bicause that by hir means he had\nwounded himselfe extreemly with the loue of a faire damsell, and that\nhis leg was burnt with a drop of a lampe, presenting also the yoong\nNymph and the lampe in hir hand. And _Iupiter_ with a smiling\ncountenance speaking to _Cupid_,\n  _Perfer scintillam qui c\u0153lum accendis & omnes._\nThis _Monosticon_ was grauen in Latine letters in a square table before\nthe faces of their supreame maiesties, the rest as is described.\nThis mysticall triumph was drawen by sixe spotted beasts of yealow\nshining colour, and swift as the tygers of _Hyrcania_ called Leopards,\ncoupled togither with withes of twined vines, full of tender greene\nleaues, and stalkes full of greene clusters. This chariot was drawen\nvery leisurely.\nVpon the middle of which plaine there was placed a base of golde by the\nlowest diameter, one foote and three handfuls high, the lataster or\nlowest verdge round and hollowed, in the middle vnder the vpper sime or\nbrimme in forme of a pallie with nextrubs, rules and cordicels: the\nvpper plaine of this base was euacuated, wherein rested the traines of\nthe fower eagles standing vpon the plaine, smooth superficies of the\nbase, which were of precious \u00c6tite of Persia, of the colour of a sakers\nplume. And these stood with their shoulders one opposite against\nanother, and their pounces of gold fastened and sticking in the said\nbase, euery one surueying with their wings, and the flowering tips of\ntheir sarcellets touching one another. Ouer these as vpon a nest, was\nplaced this maruellous vessell of \u00c6thiopian Hyacints cleere and bright,\n_Celso inimicus, Comiti gratiosus_. This vessell was crusted with\nemeralds and vaines of diuers other pretious stones, a worke incredible.\nThe height thereof two foote and a halfe, the fashion in maner round,\nthe breadth by diameter one foote and a halfe, and the circumference\nconsisted of three diameters. From the heads of the eagles the bottome\nor foote of the vessell did ascend vp one triens, and a border going\nabout the thicknes of a hand, from which border to the beginning of the\nbelly of the vessel, and to the bottome of the foote with this hand\nbreadth, was a foote and a halfe. Vpon this stood the forme of the\nvessell aforesaid one handfull and a halfe broader, which halfe handfull\nwas distributed to the border, about the brimme of foulding leaues and\nflowers standing out from the hyacinth. The diameter two quarters & a\nhalfe. Vnder this border there did stick out round about certaine\nproportions like walnut shels, or the keele of a ship, somwhat thicke\nand broade at the vpper end, and lessing themselues to nothing belowe.\nFrom thence to the orifice it did rise vp two quarters and a halfe,\nfurrowed with turning champhers, and an excellent sime: and in steed of\neares to take vp the vessell by, it had two lips standing out and\nturning in round like the head of a base viall.\nVnder and aboue the borders, the vessel was wrought with turned gululs,\nvnduls, and imbossings, and with such lineaments were the borders\nwrought, both vnder and aboue. Vppon the border in the necke of the\ncouer, were two halfe rings, suppressed in the border by transuersion,\none of them iust against another, which were holden in the biting teeth\nof two Lysarts, or byting Dragons of greene emerauld, bearing out from\nthe couer. They stoode with their serpentlike feete vpon the lower part\nof the couer vnder the necke, betwixt the which and the lower vessell,\nwas one quantitie, and from his vpper gracilament descending, he ioyned\nwith the turned in sime of the circumferent lymbus or verdge, where they\ndid closely byte togither. This couer to the necke was made in skalie\nwork of _Hyacinth_, except the vaynes of smaragd, for the little\ndragons, their bellies and feetes fastening to the skalie couer. These\nlittle dragons one against an other, their brests and throtes hollowing\nout from the border and the couer, and their tayles turning vpwards\nagaine, did serue for the eares of the couer, iust ouer them of the\nlower vessell.\nThe lower turning about, where the couer did close with the vessell\nbeing of two parts, ioyned togither with an excellent foliature, halfe a\nfoote broad, as if they had bin inseparable.\nThe bodie of this vessell was all run ouer with a Vine, the stringes and\nvaines whereof, and small curling twists, were of Topas, farre better\nthen is founde in the Ilande Ophiadis, the leaues of fine smaragd, and\nthe braunches of Amethist, to the sight most beautifull, and to the\nvnderstanding woonderfull contemplable. The subiect vessell appearing\nthorough the same of Hiacinth so round and polished, as any wheele can\nsend foorth: except, vnder the leaues there was a substaunce left,\nwhich helde the foliature to the vessell of Hiacinth, passing ouer and\nseparated from the subiect. The hollowed and bending leaues with all the\nother lapicidariall lineaments, were performed with such an emulation of\nnature as was woonderfull.\nLet vs nowe returne to the circumferent brim of the pretious vessell.\nIn the smooth partes whereof, vppon eyther sides of the tayles of the\nLysarts, I behelde two hystorials woorthy of regard, ingrauen in this\nsort. Vpon the foreside of the vessell, the representation of _Iupiter_,\nholding in his right hande a glistering sword, of the vayne of the\n\u00c6thiopian Chrysolits: and in the other hande a thunder bolt of shining\nRubie. His countenance sauour of the vaine of Gallatits, and crowned\nwith stars like lightening, he stoode vpon an aultar of Saphyre. Before\nhis fearefull maiestie, were a beuie of Nymphs, seauen in number,\napparrelled in white, proffering with their sweete voices to sing, and\nafter transforming themselues into greene trees like emeralds full of\nazure flowers, and bowing themselues downe with deuotion to his power:\nNot that they were all transformed into leaues, but the first into a\ntree, hir feete to rootes, their armes and heads into braunches, some\nmore then other, but in a shewe that they must followe all alike, as\nappeared by their heads.\nVpon the other Anaglyph, I did behold a merrie and pleasant maiesticall\npersonage, like a yoong fat boye, crowned with two folding serpents, one\nwhite, and the other blacke, tied into a knot. Hee rested delightfullie\nvnder a plentifull vine tree full of ripe grapes, and vpon the top of\nthe frame there were little naked boies, climing vp and sitting aloft\ngathering the ripe clusters: others offering them in a basket to the\nGod, who pleasantly receiued them: other some lay fast a sleepe vpon the\nground, being drunke with the sweet iuice of the grape. Others applying\nthemselues to the worke of mustulent autumne: others singing and piping:\nall which expression was perfected by the workman in pretious stones, of\nsuch colour as the naturall liuelinesse of euery vaine, leafe, flower,\nberrie, body, proportion, shape, and representation required. And in\nthis imagerie, although it was very small, yet there was no defect to be\nfound in the least part belonging thereunto, but perfectly to be\ndiscerned.\nOut of this former described vessell did spring vp a greene flourishing\nvine, the twisting branches thereof full set with clusters of grapes,\nthe tawny berries of Indian Amethyst, and the leaues of greene Silenitis\nof Persia: Not subiect to the change of the moone, delighted of _Cupid_.\nThis tree shadowed the chariot: At euery corner of this triumphant\nchariot vpon the plaine where the vessell stood, was placed a\ncandlesticke, of excellent workmanship, vpon three feet of red corrall,\nwell liked of the ruder sort, resisting lightening and tempests,\nfauourable and preseruatiue to the bearer: The like were not found vnder\nthe head of _Gorgon_ of Persia, nor in the Ocean _Erythreum_. The steale\nof one of the candlesticks was of white corrall, beloued of _Diana_, of\na conuenient length, with round knobs and ioints, in height two foote.\nAnother was of most fine stone _Dionisias_, hauing spots growing from a\nblackish to a pure red, the same pounded smelleth sweetly. The third was\nof perfect _Medea_ of the colour of darke gold, and hauing the smell of\nNectar. The fourth of pretious _Nebritis_ from a blacke growing to a\nwhite and greene. Out of the hollowed steales whereof, there ascended vp\na pyramidall flame of euerlasting fire, continually burning. The\nbrightnes of the works expressed through the reflexion of the lights,\nand the sparkling of the pretious stones were such, as my eies dazeled\nto behold them.\nAbout which heauenly triumph, with a maruellous and solemne pompe,\ninfinite troups of Nymphs, their faire and plentifull tresses falling\nloose ouer their shoulders, some naked with aprons of goates skins and\nkids, others with tymbrels and flutes, making a most pleasaunt noise, as\nin the daunce called Thiasus, in the trieterie of _Bacchus_, with green\nleaffie sprigs and vine branches, instrophyated about their heads and\nwasts, leaping and dauncing before the triumphs: immediately after the\ntriumphs followed an olde man vpon an asse, and after him was led a\ngoate adorned for a sacrifice: And one that followed after carrieng vpon\nhir head a fanne, making an vnmeasurable laughter, and vsing furious and\noutragious gestures. This was the order of these _Mimallons_, _Satirs_,\nand seruants to Bacchus, bawds, _Tyades_, _Naiades_ and such as followed\nafter.\n    _The Nymph doth shew to Poliphilus the multitude of yoong\n             Louers, and their Loues, what they were,\n                    and in what sort beloued_\nIt is verie hard for a man to accommodate his speech to apte termes,\nwhereby he may expreslie declare the great pompe, indesinent triumph,\nvncessaunt ioie and delightful iettings aboute these rare and vnseene\nchariots, and being once vndertaken, it is as vneasie to leaue off:\nbesides the notable companie of yoong youths, and the increasing troups\nof innumerable faire and pleasant Nymphs, more sharpe witted, wise,\nmodest, and discreet, then is ordinarily seene in so tender yeeres, with\ntheir beardles Louers, scarce hauing downy cheekes, pleasantly deuising\nwith them matters of Loue. Manie of them hauing their torches burning,\nothers pastophorall, some with ancient spoiles vppon the endes of\nstreight staues, and others with diuers sorts of Trophes vpon launces,\ncuriouslie hanging, caried before the mystical triumphs, with shouting\nresounds aboue in the aire. Some with winde-instruments of diuers\nfashions and maner of windings, sagbuts and flutes. Others with heauenly\nvoices singing with ineffable delights, and exceeding solace, past mans\nreason to imagine: within them passed about the glorious triumphs,\nturning vpon the florulent ground, and green swoord, a place dedicated\nto the happie, without anie stub or tree, but the fielde was as a plaine\ncoequate medowe of sweete hearbes and pleasaunt flowers, of all sorts of\ncolours, and sundry varieng fashions, yeelding so fragrant a smell as is\npossible to speake of, not burnt with the extreeme heat of the sunne,\nbut moderate, the ground moystened with sweete ryuers, the aire pure and\ncleane, the daies all alike, the earth continually greene, the spring\nneuer decaieng but renuing, the coole grasse with variable flowers like\na painting, remaining alwaies vnhurt, with their deawie freshnesse,\nreseruing and holding their colours without interdict of time. There\ngrewe the fower sortes of Violets, Cowslops, Melilots, Rose Parsley or\nPasseflower, Blew bottles, Gyth, Ladies seale, Vatrachium, Aquilegia,\nLillie conually, Amaranth, Flower gentle, Ideosmus, all sorts of sweete\npinks, and small flowring hearbs of odoriferous fragrancie and smell,\nRoses of Persia, hauing the smel of muske and Amber, and innumerable\nsorts of others without setting, but naturally growing in a woonderfull\ndistribution, peeping out from their greene leaues, and barbs very\ndelightfull to behold.\nIn this place I might see goodly braue women as the Archadian _Calisto_\nthe daughter of _Lycaon_, with the vnknowen _Diana_. The Lesbian\n_Antiopa_ daughter to _Nycteus_, and mother to _Amphion_ and _Zeteus_\nthat built Thebes, with hir satyre. _Issa_ the daughter of _Machareus_\nwith hir shepheard. _Antichia_ the daughter of _Aecus_ and yoong\n_Dana\u00eb_. _Asterie_ the daughter to _C\u00e6us_, and _Alchmena_ with hir\nfained husband. Afterward I beheld the pleasant _\u00c6gina_ solacing hir\nselfe with the cleere flood and diuine fire. The daughter of _Fullus_\nand that of _Menemphus_, with hir counterfeit father, and that other of\n_Diodes_ with hir lap full of flowers and a writhing serpent, and the\nfaire yoong gyrle no more sorrowing for the growing of hir hornes.\n_Astiochia_ and _Antigone_ the daughter of _Laomedon_ solaciously\ndelighting hir selfe in hir storkish plumes, and _Lurisile_ the first\ninuentrix of wheeles. _Garamantide_ the dauncing Nymph holding by hir\nlittle finger, and washing hir delicate pretie feete from sweate in the\nriuer Bagrada. After that I beheld a quaile flying, and a faulcon\npursuing hir: _Erigone_ hauing hir faire shining brest stickt full of\nsweete grapes, and the daughter of king _Chollus_ with hir bull,\n_Eriphile_ and hir changed husband: The daughter of _Alpes_ and the\nvirgin _Melantho_ with hir dolphin, _Phyllira_ the daughter of old\n_Oceanus_ with the father of _Chiron_. Next hir _Ceres_ with hir head\ninstrophyated with ripe eares of corne imbracing the scalie _Hydra_: And\nthe faire Nymph _Lara_ sorting with _Argiphon_: and the sweete _Futurna_\nof the riuer _Numicus_.\nAnd whilest I stood with excessiue delight beholding onely as an\nignorant this rare companie and mysticall triumphes, circumsept with\nthese and such like sorts, and so also the delicious fields, but that me\nthought it was a louely sight to behold, and so I should haue continued:\nthen the gratious Nymph associating and leading me, seeing my\nsimplicitie and carelesnes, with a ready countenance and sweete and\npleasant words, without asking, she said thus vnto me: My _Poliphilus_,\ndoest thou see these? (shewing me those of the olde world) these were\nbeloued of _Iupiter_, and this, and this was such a one, and these were\nin loue with him, by this meanes shewing vnto me their high and mighty\nlinage, and not knowing their names, she in great curtesie told me.\nAfterward she shewed me a great number of little virgins, vnder the\ngouernment of three sober and discreete matrones the leaders to so great\ndelight: Adding thereunto very pleasantly (changing hir angellike\ncountenance) My _Poliphilus_, thou shalt vnderstand, that no earthly\ncreature can enter in heere without a burning torch as thou seest me,\neither with extreeme loue and great paines, or for the fauour and\ncompany of those three matrones. And from hir hart setting a deepe sigh,\nshe said: This torch haue I brought hither for thy sake, minding to put\nit out in yonder temple.\nThese speeches pearced my hart, they were so delightfull and desired,\nand so much the more, bicause she called me hir _Poliphilus_. Whereupon\nI assured my selfe, that she was _Polia_, and from top to the toe I\nfound an extreeme alteration into a supreame delight, my hart flying\nonely to hir. Which thoughts were bewraied by my countenance, and\nwhispering small sighes.\nWhich she cunningly perceiuing, brake on this new accident with these\nwords: Oh how many be there which would most gladly behold these\ntriumphes, and therefore _Poliphilus_, addresse thy thoughts to other\nmatters, and behold what noble and woorthy Nymphs shew themselues\ndeseruedly consorted with their amorous louers, curteous and affable:\nwho with sweete and pleasant notes in measured verse, praise and commend\none another without wearines, incessantly celebrating their turnes with\nexcessiue delight, and extolling the triumphs, the aire also full of the\nchirpings of diuers pretie birds, yeelding a diffused charme.\nAbout the first triumph among the reioising companie, the nine Muses did\nsing, with their leader the diuine Luter _Apollo_.[A]\n    [Sidenote A: This verse consisted of _Strophe_, _Aristophe_, and\n    _Epodus_.]\nAfter the triumph followed the faire Parthenopeian _Leria_, with a\nlawrell crowne, accompanied with _Melanthia_, whose habites and voices\nrepresented the pride of Greece,[A] whereupon the great Macedon rested\nhis head: She bare a splendent lampe, communicating the light thereof\nwith hir companion, then the rest more excellent both in voice and song.\n    [Sidenote A: _Homer._]\nThere the faire Nymph shewed me the auncient _Iphianassa_, and after the\nold father _Himerinus_ his daughters and their drinke, and one betwixt\nthe two Theban brothers: These with pleasant noises, sweete musicke and\nfine agilities, paste on about the first triumph.\nAbout the second triumph was the noble _Nemesis_ with the _Lesbian\nCorina_, _Delia_ and _Ne\u00e6ra_, with diuers others amorous Nymphs, making\npleasaunt soundes vppon stringed instruments of yealow wood.\nAbout the thirde triumph, the glorious Nymphs shewed me _Quintilia_ and\n_Cynthea Nauta_, with others, in great solace, making sweete harmonies,\nand singing pleasant verses: there also I behelde the virgin\n_Violantilla_ with hir Doue, and the other sorrowing for hir Sparrow.\nAbout the fourth triumph, before it went the _Lidian Cloe_, _Lide_,\n_Neobole_, sweete _Phillis_, and the faire _Lyce_ _Tyburts_ & _Pyra_,\nwith their harps singing and making a most pleasant noyse. After this\nfourth triumph among the M\u00e6nades and sacrificers to _Bacchus_, there\nfolowed an amorous damosell singing in the commendation of the head of\nhir louer _Plaon_, she desired hornes. And after them all she shewed me\ntwo women, one of them apparelled in white, and the other in greene,\nwhich came hindermost singing togither.\nAnd thus they marched about in a most pleasant and delightfull maner\nvpon the fresh greene and flourishing plaine: Some instrophiated with\nlaurel, some with myrtle, and others with other sorts of flowers and\ngarlands, incessantly without any wearines or intermission in a\nperfection of the felicitie of this world, mutually enioying one\nanothers aspect and companie.\n_The Nymph hauing at large declared vnto Poliphilus the mysticall\n  triumphs and extreeme loue, afterwards she desired him to go on\n  further, where also with great delight he beheld innumerable other\n  Nymphs, with their desired louers, in a thousand sorts of pleasures\n  solacing themselues vpon the greene grasse, fresh shadowes, and by\n  the coole riuers and cleere fountaines. And how Poliphilus there had\n  with madnes almost forgotten himselfe in the passions of desire, but\n  hope did asswage his furie, quieting himselfe in the beholding of the\n  sweete sauour of the faire Nymph._\nNot onely happie but aboue all other most happie were he, to whom it\nshould be granted continually by speciall fauour to beholde the glorious\npompe, high triumphs, beautiful places, sweet scituations, togither with\nthe goddesses, halfe goddesses, faire Nymphes of incredible delight and\npleasure, but especially to be seconded and accompanied with so\nhonorable a Nymph of so rare and excellent beautie. And this I thought\nnot to be the least and smallest point of my felicitie. Now hauing\nlooked vpon these sights, I remained a great space recording of the\nsame, being therewith beyonde measure abundantly contented.\nAfterwards, the faire and sweet damsell my guide said thus vnto me:\n_Poliphilus_, let vs now go on a little further. And then immediately we\ntended our walke toward the fresh fountains and shady riuers, compassing\nabout the flourshing fields with chrystalline currents and gratious\nstreames.\nIn which cleare water, grew the purple flowering sonne of the Nymph\n_Liriope_, looking vp from his tender stringes and leaues. And al the\nfaire riuers were ful of other flowers sweetlie growing among their\ngreene and fresh leaues. This delightfull place was of a spatious and\nlarge circuit, compassed about and inuironed with wooddie mountaines, of\na moderate height of greene lawrell, fruitefull memerels, hearie & high\npine trees, and within the cleere channels, with graueled banks, and in\nsome places the bottom was faire soft yealow sande, where the water ran\nswifte, and the three leaued driope grew.\nThere were a great companie of delicate faire Nymphs of tender age, with\na redolent flower of bashfulnes, and beyond all credite beautifull, with\ntheir beardles louers continuallie accompanied. Among which Nymphs, some\nverie pleasantly with wanton countenaunces in the cleere streams shewed\nthemselues sportefull and gamesome, hauing taken vppe finelie their thin\ngarments of silke of diuers colours, and holding them in the bouts of\ntheir white armes, the forme of their rounde thighs were seene vnder the\nplytes, and their faire legges were reuealed to the naked knees, the\ncurrent streames comming vp so high: it was a sight which woulde haue\nprepared one to that which were vnfit, and if himselfe had been vnable\nthereunto. And there where the water was most still, turning downe their\nfaire faces of exceeding beautie, and bending their bodies of rare\nproportion, as in a large goodly glasse they might behould their\nheauenly shapes, breaking off the same with the motion of their pretie\nfeete, making a noyse with the contrast of the circulating water. Some\nsolaciouslie striuing to go by the tame swimming swans, and sportingly\ncasting water one at another, with the hollownes of their palms: others\nstanding without the water vpon the soft coole grasse, making vp of\nnosegaies and garlands of sundrie sweete flowers, & giuing the same to\ntheir louers as tokens of their fauorable remembraunce, not denieng\ntheir sweet kisses, & louing imbracings, with the amorous regardes of\ntheir star-like eyes.\nAnd some were set vpon the greene banks not ouergrown with reed and\nsegs, but finely beautified with sweete hearbs and flowers, among the\nwhich the tender Nymphs comming wet out of the water more cleere then\n_Axius_ in _Mygdonia_, vnder the vmbragious trees, did sit sporting and\ndeuising one with another in delightfull imbracings, with their\nreuerencing louers, not cruelly scorning & reiecting them, but with a\nsociable loue and benigne affablenesse, disposing themselues to the like\nshew of true affection, their sweete gestures and pleasant behauiours\nfar more gratious to the eie, then flowing teares be to the frowarde and\nvnmercifull _Cupid_, the sweete fountaines and moist dewes to the green\nfieldes, and desired forme to vnfashioned matter.\nSome did sing amorous sonnets, and verses of loue, breathing out in the\nsame from their inflamed breasts, scalding sighs ful of sweete accents,\nable to enamorate harts of stone: And to make smooth the ruggednesse of\nthe vnpassageable mountaine _Caucasus_, to staie whatsoeuer furie the\nharpe of _Orpheus_ woulde prouoke, and the fowle and euill fauoured face\nof _Medusa_, to make any horrible monster tame and tractable, and to\nstop the continuall prouocation of the deuouring _Scylla_. Some rested\ntheir heads in the chaste laps of their faire loues, recounting the\npleasaunt deuises of _Iupiter_, and they instrophyating their curled\nlocks with sweete smelling flowers.\nOthers of them fained that they were forsaken, and seemed to flie and go\nawaie from them, whom dearely they did affect, and then was there\nrunning one after another with loud laughters, and effeminate criengs\nout, their faire tresses spredding downe ouer their snowie shoulders\nlike threeds of gold, bound in laces of greene silke: Some loose after a\nNymphish maner, others bounde vp in attyres of golde set with pearle.\nAfterwards comming neere togither, they would stowpe downe, and twiching\nvp the sweete flowers with their faire and tender fingers, fling the\nsame in the faces of their pursuing louers with great pleasure and\nsolace, maintaining their fained disgracings.\nOthers with great curtesie were putting of Rose leaues one after another\ninto their laced brests, adding after them sweete kisses, some giuing\ntheir louers (if ouer-bold) vpon the cheekes with their harmles palmes\npretie ticks, making them red like the wheeles of _Ph\u0153bus_ in a faire\nand cleere morning: with other new and vnthought contentions, such as\nloue could deuise. They all being pleasant, merrie, and disposed to\ndelight: Their gestures and motions girlish, and of a virgineall\nsimplicitie, putting on sincere loue without the offence of honorable\nvertue: Free and exempt from the occursion of griefe or emulation of\naduers fortune: Sitting vnder the shade of the weeping sister of the\nwhited _Phaeton_, and of the immortall _Daphne_ and hairie pineapple\nwith small and sharpe leaues, streight Cyprus, greene Orenge trees, and\ntall Cedars, and others most excellent, abounding with greene leaues,\nsweete flowers, and pleasant fruits still flourishing in such sort as is\ninestimable, euenly disposed vpon the gratious banks, & orderly growing\nin a moderat distance vpon thee grassie ground, inuested with green\nVinca peruince or laurel. What hart is so cold and chilling, that would\nnot be stirred vp to heate, manifestly beholding the delightfull duties\nof reciprocall loue, such as I was perswaded would haue kindled _Diana_\nhir selfe?\nWhereupon I was bold to shew that folly which tormented my inward\nspirits, enuying to see what others possessed, that was a continuall\ndelight in pleasure and solace without any wearines in full cloying, and\nthus diuers times my hart being set on fire by my eies, and extreemely\nburning, my minde still fixed vpon delightfull pleasures and their\nsmacking kisses, and regarding with a curious eie the abounding guerdons\nof the fethered god, me thought at that instant, that I did behold the\nextreeme perfection of pleasure. And by this meanes I stood wauering and\nout of measure amazed, and as one which had droonke an amorous potion,\ncalling into remembrance the ointments of the mischeeuous _Circes_, the\nforcible hearbs of _Medea_, the hurtfull songs of _Byrrena_, and the\ndeadly verses of _Pamphile_, I stood doubtfull that my eies had seene\nsomthing more than humane, and that a base, dishonorable, and frail\nbodie should not be where immortall creatures did abide.\nAfter that I was brought from these long and doubtfull thoughts and\nphantasticall imaginations, and remembring all those maruellous diuine\nshapes and bodies which I had personally seene with mine eies, I then\nknew that they were not deceitfull shadowes, nor magicall illusions, but\nthat I had not rightly conceiued of them.\nAnd now with earnest consideration among these beholding the most\nexcellent Nymph fast by me, my eies filled with amorous darts ceased not\nto wound my passionate hart, by means wherof incontinently all my\nwandering thoughts were stirred vp, compact, and fixed vpon hir their\ndesired obiect, recalling my mortified soule afresh to be tormented in\nhis first flames, which most cruelly I suffered, in that I durst not be\nbold to aske if she were my desired _Polia_, for she had put me in some\ndoubt thereof before, and now fearing to offend hir with my being ouer\nbolde, and ore troublesome with my rude and vntilled toong, diuers times\nwhen my voice was breaking out betwixt my lips, vpon that occasion I\nsuppressed the same. But what she should be, it was beyond my compasse\nto imagine, and I stood as suspicious thereof, as the deceiued _Socia_\nwith the fained _Atlantiades_. Thus with diligent regards and cordiall\nsearches examining hir heauenly features inuaded with a burning desire\nbeyond measure, I said to my self: Oh that I might be, if it were\npossible, a free m\u00e3 in such a place, for no sorrow shoulde greeue me,\nnor imminent danger should make me afraid: although that frowarde\nfortune shoulde oppose hir selfe against me, I woulde spende my life\nwithout any regard therof, not refusing to vndertake the laborsome and\ngreat enterprise of the two gates shewed to the sonne of _Amphitrio_.\nTo spend the prime of my youth and pleasure of my yeers in the mortall\ndaungers of the merciles seas, and in the fearfull places of\n_Trinacria_, with the excessiue trauels and terrors of _Ulysses_, in the\ndarke caue of the horrible _Polyphem_, the son of _Neptune_, to be\ntransformed in the companie of _Calypso_, although I lost my life, or\nindured the most hard & long seruitude of _Androdus_, for all wearines\nis forgotten where loue is vehement. To vndertake with the amorous\n_Minalion_ and _Ileus_ to runne with _Atalanta_, or to com but in such\nsort as the strong and mightie _Hercules_ for his loue _Deianira_, did\nwith the huge _Achelous_, so as I might atchieue so gratious a fauor,\nand attaine to so high delight, as the remaining in these solacious\nplaces, and aboue all to enioy the precious loue and inestimable good\nwil of hir, more faire without comparison, then _Cassiopeia_, of better\nfauour then _Castiamira_. Ah me, my life and death is in hir power! And\nif so be that I seeme vnwoorthie of hir fellowshippe and amorous\ncommers, yet would God it might be granted me as a speciall rewarde and\npriuiledge to looke vpon hir: and then I saide to my selfe, oh\n_Poliphilus_, if these heauie and burthenous weights of amarous conceits\ndo oppresse thee; the sweetenes of the fruite doth allure thee\nthereunto: and if the peremptorie dangers strike thee into a terror, the\nhope of the supportation and helpe of so faire a Nymph will animate thee\nto be resolute. Thus my thought being diuers, I said, Oh God, if this be\nthat desired _Polia_ which I see at this present, and whose precious\nimpression without intermission, I haue stil born in my burning and\nwounded hart, fro the first yeers of my loue vntil this present, I am\ncontented with all sorrows, & besides hir, I desire no other request but\nonly this, that she may be drawne to my feruent loue, that it may be\nwith vs alike, or that I may be at liberty, for I am no longer able to\ndissemble my griefe, or hide the extremity of my smart, I die liuing, &\nliuing am as dead: I delight in that which is my griefe: I go mourning:\nI consume my self in the flame, & yet the flame doth norish me, &\nburning like gold in the strong cement, yet I find my self like cold\nyce. Ah wo is me, that loue should be more greeuous vnto me then the\nweight of _Iuarime_ to _Typhon_. It disperseth me more, then the\nrauenous vulturs the glomerated bowels of _Tityus_: It holdeth me in\nmore, then the labirinth crooking: It tosseth me more, then the\nnortheast winds the calme seas: It teareth me woorse then _Acteons_\ndogges their flieng master: It troubleth my spirits more then horrible\ndeath doth them who desire to liue: It is more direfull to my vexed\nhart, then the crocodils bowels to _Ichneumon_. And so much the more is\nmy greefe, that with all the wit I haue, I knowe not to thinke in what\npart of the worlde I shoulde be, but streight before the sweete fire of\nthis halfe goddesse, which without any corporall substance consumeth me:\nhir aboundant and faire yealow haire, a snare and net for my hart to be\nmasked in: hir large and phlegmatique forehead, like white lillies, bynd\nme in as with a withe: hir pearcing regards take away my life as sweete\nprouocations to afflict me: hir roseall cheekes do exasperate my desire,\nhir ruddie lips continue the same, and hir delicious breasts like the\nwinter snow vpon the hyperboreall mountaines, are the sharp spurs and\nbyting whip to my amorous passions: hir louely gestures and pleasant\ncountenance do draw my desire to an imaginatiue delight, heaping vp my\nsorrow. And to all these insulting martyrdoms and greeuous vexations of\nthat impious and deceitfull _Cupid_ I laie open, mightilie striuing to\nbeare them, and no waie able to resist them, but to suffer my selfe to\nbe ouercome: neither coulde I shun the same, but remained still as one\nvnawares lost in the Babylonian fen.\nOh _Titius_, thou canst not perswade me that thy paine is equall with\nmine, although that the vultures teare open thy breast, and taking out\nthy smoking warm hart, do pluck it in peeces with their crooked beaks,\nand pinch the same in their sharpe tallents, eating vp also the rest of\nthy flesh, vntill they haue ingorged th\u1ebdselues, & within a while after\nthou renewed againe, they begin afresh to pray vpon thee. Thou hast a\ntime to be reuiued againe, and made sound as euer thou wert: but two\neies without all pitie or intermission haue wounded me, deuour and\nconsume me, leauing me no time of rest, or space to be comforted.\nAnd hauing had these discourses with my selfe, I began secretly to\nmourne and weepe, and desire a way that I might die, fetching deepe\nsighes as if my hart had torne in sunder with euery one of them. And\ndiuers times I had purposed with a lamentable voice to desire hir helpe,\nfor that I was at the point of death: but as one drowned and\nouerwhelmed, I deemed that way to be vaine, and to no purpose, and\ntherfore furiously, and as one of a raging spirit I thought thus: Why\ndoest thou doubt, _Poliphilus_? Death for loue is laudable, and\ntherefore my greeuous and malignant fortune, my sorrowful accident and\nhard hap in the loue of so beautifuil a Nymph, will be writ and reported\nwhen I shall lie interred. The same will be sung in doleful tunes vpon\nsweete instruments of musicke, manifesting the force of hurtfull loue.\nAnd thus continuing the follie of my thoughts, I said: It may be that\nthis Nymph, by al likelihoods, is some reuerend goddesse, and therefore\nmy speeches will be but as the crackling reedes of Archadia in the moist\nand fennie sides of the riuer Labdone, shaken with the sharpe east wind,\nwith the boisterous north, cloudy south & rainie south west wind.\nBesides this, the gods will be seuere reuengers of such an insolencie,\nfor the companions of _Vlysses_ had been preserued from drowning and\nshipwracke, if they had not stolne _Apollos_ cattell kept by _Phaetusa_\nand hir sister _Lampetia_. _Orion_ had not beene slaine by a scorpion,\nif he had not attempted the cold & chast _Diana_, and therefore if I\nshould vse any indecencie against the honor of this Nymph in any sort,\nsuch like reuenge or woorse woulde be vsed vpon me. At last getting\nfoorth of these changeable thoughts, I did greatly comfort my selfe in\nbeholding and contemplating the excellent proportion and sweete sauour\nof this ingenuous and most rare Nymph, containing in hir al whatsoeuer\nthat may prouoke amorous conceits and sweete loue, giuing from hir faire\neies so gratious and fauorable regards, as thereby I somewhat tempered\nmy troublesome and vnbrideled thoughts. And my resounding sighes\nreflexed with a flattering hope (oh the amorous foode of louers and\nsauce of salt teares) by these and no other rains I did manage my\nvehement thoughts, and made them stop in a conceiued hope, fixing mine\neies with excessiue delight vpon hir faire bodie and well disposed\nmembers, by all which, my discontented desires were gently mitigated and\nredeemed from that furie and amorous fire, which so neere had bred the\nextremitie of my passions.\n_The Nymph leadeth the inamored Poliphilus to other pleasant places,\n  where he beheld innumerable Nymphs solacing them, and also the triumph\n  of Vertumnus and Pomona._\nBy no meanes I was able to resist the violent force of _Cupids_\nartillerie, and therefore the elegant Nymph hauing amorously gotten an\nirrevocable dominion ouer me a miserable louer, I was inforced to follow\nstill after hir moderate steps, which led me into a spatious and large\nplaine, the conterminate bound of the flowered greene & sweet smelling\nvallie, where also ended the adorned mountaines and fruitfull hils,\nshutting vp the entrance into this golden countrie, full of incredible\ndelight with their ioining togither: couered ouer with green trees of a\nc\u00f5spicuous thicknes & distance, as if they had been set by hand, as Yew\ntrees, wild Pynes, vnfruitfull but dropping Resin, tall pineapple,\nstraight Firre, burning Pitch trees, the spungie Larix[A], the aierie\nTeda[B] beloued of the mountains, celebrated and preserued for the\nfestiuall Oreades[C]. There both of vs walked in the greene and\nflowering plaine, shee being my guide through the high cypres trees, the\nbroad leaued beech, coole shadie okes full of maste, and other\nhornebeames, pricking iuniper, weake hasell, spalt ash, greene lawrell,\nand humbryferous esculies, knottie plane trees & lyndens[D] moouing by\nthe sweet breath of the pleasant Zephirus, whistling through their\ntender branches, with a benigne and fauorable impulsion.\n    [Sidenote A: _Larix_, is a tree hauing leaues like a pine, & good\n    for building, it will neither rot, woormeate, nor burne to coales.]\n    [Sidenote B: _Teda_, is a tree out of the which issueth a liquor\n    more thinne than pitch.]\n    [Sidenote C: _Oreades_, be countrie Nymphs.]\n    [Sidenote D: _Lyndens_ or teile trees, in Latin _Tili\u00e6_, they beare\n    a fruit as big as a bean, hauing within seedes like anyse seeds.]\nAll which greene trees were not thickly twisted togither, but of a\nconuenient distaunce one from another, and all of them so aptly\ndistributed as to the eie the sight thereof bred great delight.\nThis place was frequented with countrie Nymphs and _Dryades_[A], their\nsmall and slender wastes being girded with a brayding of tender corules\nof sprigs, leaues, and flowers and vpon their heads their rising vp\nhaires, were compassed about as with garlands. Amongst them were the\nhorned faunes, and lasciuious satyres, solemnising their faunall feasts,\nbeing assembled togither out of diuers places, within this fertile &\npleasant cuntrie: bearing in their hands so tender green and str\u00e3ge\nboughs, as are not to be fo\u0169d in the wood of the goddes _Feronia_,[B]\nwhen the inhabitants carrie hir image to the fire.\n    [Sidenote A: _Dryades_, be Nymphs of the woods.]\n    [Sidenote B: _Feronia_ a goddesse of the woods.]\nFrom thence we entered into a large square inclosure c\u00f5passed about with\nbroade walkes, straight from one corner to another, with a quick-set\nvpon either sides, in height one pace, of pricking iuniper thicke set\ntogither, and mixt with box, compassing about the square greene mead.\nIn the rowes of which quick-set there were symmetrially planted the\nvictorious palme trees, whose branches were laden with fruite, appearing\nout of their husks, some blacke, some crymosen, and many yealow, the\nlike are not to be found in the land of \u00c6gypt, nor in Dabulam[A] among\nthe Arabian Sc\u00e6nits,[B] or in Hieraconta beyond the Sauromatans.[C] All\nwhich were intermedled with greene Cytrons, Orenges, Hippomelides,\nPistack trees, Pomegranats, Meligot\u00f5s, Dendromirts, Mespils, and Sorbis,\nwith diuers other fruitfull trees.\n    [Sidenote A: _Dabulam_, a fertile place in Arabia.]\n    [Sidenote B: _Sc\u00e6nits_, be a people in Arabia, that dwell altogither\n    in tents.]\n    [Sidenote C: _Sauromatans_, be people of Sarmatia, which is a large\n    cuntry, reaching fr\u00f5 Germany & the riuer Vistula to Hyc\u00e6nia, and is\n    deuided into two parts Europea and Asiatica.]\nIn this place vppon the greene swoord of the flowering mead, and vnder\nthe fresh and coole shadowes, I might behold a great assemblie met\ntogither of strange people, & such as I had neuer before seene, full of\nioyes and pastimes, but basely apparrelled, some in fauns skins, painted\nwith white spots, some in lynx[A] skins, others in leopards: and manie\nhad fastened togither diuers broad leaues, instrophiating them with\nsundrie flowers, therewithall couering their nakednes, singing, leaping,\nand dauncing with great applause.\n    [Sidenote A: _Lynx_ is a beast spotted, but in shape like a wolph,\n    being quicke of sight.]\nThese were the Nymphs Hamadryades,[A] pleasantly compassing vppon either\nsides the flowered _Vertumnus_,[B] hauing vppon his heade a garlande of\nroses, and his gowne lap full of faire flowers, louing the station of\nthe woollie ramme. He sate in an ancient fashioned carre, drawne by\nfower horned fauns or satyrs, with his louing and faire wife _Pomona_,\ncrowned with delicate fruits, hir haire hanging downe ouer hir\nshoulders, of a flaxen colour, and thus she sate participating of hir\nhusbands pleasure and quiet, and at hir feete laie a vessell called\nClepsydra[C]. In hir right hand she held a copie full of flowers,\nfruits, and greene leaues, and in hir left hande a branch of flowers,\nfruits and leaues.\n    [Sidenote A: _Hamadryades_ were nymphs of the wood and _Symenides_]\n    [Sidenote B: _Vertumnus_ the God of fruits.]\n    [Sidenote C: _Clepsydra_ is sometime taken for a diall measuring\n    time by the running of water, but here for a pot to water a garden\n    and yoong sectlings in a nourcery for an orchyard.]\nBefore the carre and the fower drawing satyrs, there marched two faire\nNymphs, the one of them bare a troph\u00e6 with a pr\u00e6pendant table, whereupon\nwas written this title,\n  _Integerrimam corporis valetudinem & stabile robur castasque\n    mensarum delitias, & beatam animi securitatem cultoribus\n    me offero._\nAnd the other bare a troph\u00e6 of certaine greene sprigges bound togither,\nand among them diuers rurall instruments fastened. These passed on thus\nafter the ancient maner, with great ceremonies, and much solemnitie,\ncompassing about a great square stone like an aulter, standing in the\nmiddest of this faire mead, sufficiently moystened with current streames\nfrom beautifull fountaines.\nThis square stone or aulter was of pure white marble, curiouslie cut by\na cunning lapicidarie, vpon euery front wherof was a woonderfull goodly\nexpression, of an elegant image, so exact, as the like else-where is\nhardly to be found.\nThe first was a faire goddesse, hir treces flieng abroad, girded with\nroses and other flowers, vpon a thin vpper garment couering hir\nbeautifull and pleasant proportion. She helde hir right hand ouer an\nancient vessell, in maner of a chafing-dish, called Chytropodus, sending\nfoorth a flame of fire, into the which shee did cast roses and flowers,\nand in the other hand she held a branch of sweete myrtle, full of\nberries. By hir side stoode a little winged boy smiling, with his bowe\nand arrowes. Ouer hir head were two pigeons. And vnder the foote of this\nfigure was written\n    _Florido veri S._\nVpon the other side I beheld in an excellent caruing, the representation\nof a damosell of a maidenly countenaunce, whose stately maiestie gaue\ngreat commendation to the curious deuise of the workeman. She was\ncrowned with a garland of wheat eares, hir haire flingering abroade, and\nhir habyte Nymphish. In hir right hand she held a copie full of rype\ngraine, and in the other hand three eares of corne, vpon their strawie\nstalks. At hir feete lay a wheat sheaue bound vp, and a little boy with\ngleanings of corne in either hands. The subscription was this.\n    _Flau\u00e6 Messi S._\nVpon the third side was the likenes in a deuine aspect naked of a yoong\nboy, crowned with vine leaues, and of a wanton countenance, holding in\nhis left hand certaine clusters of ripe grapes, and in the other, a\ncopie full of grapes which did hang ouer the mouth thereof. At his feete\nlaie a hayrie goate and this writing vnder.\n    _Mustulento Autumno S._\nThe last square did beare vpon it a kingly image passing well cut, his\ncountenance displeasant and austere, in his left hand he held a scepter\nvp into the heauens, the aire cloudie, troublesome and stormie, and with\nthe other hand reaching into the clouds full of haile. Behinde him also\nthe aire was rainie and tempestuous. He was couered with beasts skins,\nand vpon his feete he ware sandals, where vnder was written,\n    _Hiemi \u00c6oli\u00e6 S._\nFrom thence the most faire and pleasant Nymph brought me towards the sea\nside and sandie shore, where we came to an olde decaied temple, before\nthe which vpon the fresh and coole hearbs, vnder sweete shadie trees we\nsate downe and rested ourselues, my eies very narrowly beholding, with\nan vnsatiable desire, in one sole perfection and virgineall bodie, the\naccumulation and assembly of all beauties; an obiect interdicting my\neies to behold any gracious, that except, or of so great content.\nWhere refreshing in a secret ioy with new budding conceits my burning\nhart, and leauing off vulgar and common follies, I began to consider of\nthe intelligible effect of honest loue, and withall of the cleerenes of\nthe skies, the sweete and milde aire, the delightfull site, the pleasant\ncountrie, the green grasse decked with diuersity of flowers, the faire\nhils adorned with thicke woods, the quiet time, fresh windes, and\nfruitfull place, beautifully enriched with diffluent streames, sliding\ndowne the moist vallies betwixt the crooked hils in their grauelled\nchannels, and into the next seas with a continued course softly vnlading\nthemselues.\nA ground most healthfull, the grasse coole and sweet: and from the trees\nresounded the sweete consents of small chirping birds. The flouds and\nfields of Thessalie[A] must giue place to this.\n    [Sidenote A: _Thessalie_ is a region of Greece, hauing vpon the\n    one side Macedonia, and on the other B\u0153otia, reaching betweene\n    Thermopyl\u00e6, and the riuer Pineus, euen to the sea side, it is the\n    gard\u1ebd of Grecia.]\nAnd there sitting thus togither among the sweete flowers and redolent\nroses, I fastened mine eies vpon this heauenly shape of so faire and\nrare a proportion, whereunto my sences were so applied, drawen and\naddicted, that my hart was ouerwhelmed with extreeme delights, so as I\nremained senceles, and yet cast into a curious desire to vnderstand and\nknowe what should be the reason and cause that the purple humiditie in\nthe touch of hir bodie, in the smoothnes of hir hand should be as white\nas pure milke: and by what meanes that nature had bestowed in hir faire\nbodie the fragrant sweetnes of Arabia. And by what industrie in hir\nstarrie forehead pampynulated with threds of gold aptly disposed, she\nhad infixed the fairest part of the heauens, or the splendycant\nHeraclea[A].\n    [Sidenote A: _Heraclea_, is the name of diuers faire cities, one in\n    the confines of Europe, another in Italie & in Pontus by the riuer\n    Licus, also in Narbon by Rodanus, also in Caria, Crete & Lydia,\n    whereof the Lodestone taketh his name.]\nAfterward letting fall mine eies towards hir prety feete, I beheld them\ninclosed in red leather cut vpon white, fastened vpon the instep with\nbuttons of gold in loopes of blew silke. And from thence I returned\nvpward my wanton regard to hir straight necke compassed about with a\ncarkenet of orient pearle, striuing but not able to match with the\nwhitenes of the sweet skin. From thence descending down to hir shining\nbreast and delitious bosome, from whence grew two round apples, such as\n_Hercules_ neuer stole out of the garden of _Hesperides_[A]. Neither did\neuer _Pomona_ behold the like to these two standing vnmooueable in hir\nroseall breast, more white than hils of snowe in the going downe of the\nsunne. Betwixt the which there passed downe a delicious vallie, wherein\nwas the delicate sepulcher of my wounded hart exceeding the famous\n_Mausolea_[B].\n    [Sidenote A: _Hesperides_, were the 3. daughters of Atlas, \u00c6gle,\n    Aretusa and Hesperetusa, who had an orchard of gold\u1ebd apples, kept by\n    a dragon wh\u00f5 Hercules slew & tooke away the apples.]\n    [Sidenote B: A sepulcher built by Artemisia in the honor of hir\n    husbande Mausolus king of Cania.]\nI then being content with a wounded hart full well vnderstanding that\nmine eies had drawen it dying into all these elegant parts. Yet\nneuertheles I could not so bridle and suppresse my amorous inflamed\nsighes, or so closely couer them, but that they would needs expresse my\ninward desire.\nBy means whereof she was changed from contagious loue, and striking with\nhir stolen regards (enuying the same) she turned it vpon me, so as I\nperceiued an incensing fire pruriently diffusing it selfe through my\ninward parts and hollow veines: and during the contemplate beholding of\nhir most rare and excellent beautie, a mellifluous delight and sweete\nsolace constrained me thereunto. Thus disordinately beaten with the\nimportune spur of vnsatiable desire, I found my selfe to be set vpon\nwith the mother of loue, inuironed round about with hir flamigerous\nsonne, and inuaded with so faire a shape, that I was with these and\nothers so excellent circumstances brought into such an agonie of minde\nand sicknes of bodie, and in such sort infeebled, that the least haire\nof hir head was a band forcible ynough to hold me fast, and euery rowled\ntramell a chaine and shackle to fetter me, being fed with the sweetnes\nof hir beautie, and hooked with the pleasant baits of hir amorous\ndelights, that I was not able with whatsoeuer cunning deuise to resist\nthe inuading heates and prouoking desires still comming vpon me, that I\ndetermined rather to die than longer to endure the same, or in this\nsolitarie place to offer hir any dishonor.\nThen againe I was determined with humble requests and submissiue\nintreaties to say thus:\nAlas most delighted _Polia_, at this present to die by thee is a thing\nthat I desire, and my death if it were effected by these thy small,\nslender and faire hands, the ende thereof should be more tolerable,\nsweete and glorious vnto me, bicause my hart is compassed about with\nsuch tormenting flames, still more and more cruelly increasing, and\nburning the same without pitie or intermission, so as by meanes thereof\nI am bereft of all rest.\nAnd heerewithall intending to put in execution another determinate\npurpose, behold my hart was tormented with more sharpe flames, that me\nthought I was all of a light fire. Ah wo is me what wert thou aduised to\ndo _Poliphilus_? Remember the violence done to _Deianira_ and the chaste\nRoman lady. Consider what followed them for a reward, and diuers others.\nCall to minde that mighty princes haue beene reiected of their\ninferiors, how much more then a base and abiect person, but tract of\ntime giueth place to them which expect the bountie thereof. Time causeth\nthe fierce lions to be tame, and whatsoeuer furious beast: the small ant\nby long trauell laieth vp hir winter foode in the hard tree, and shall\nnot a diuine shape lying hid in a humane bodie take the impression of\nferuent loue, and then holding the same, shake off all annoyous and\nvexing passions, hoping to enioy amorous fruits, desired effects, and\ntriumphing agonismes.\nThe Nymph _Polia_ perceiuing well the change of my colour and blood\ncomming in more stranger sort than _Tripolion_ or _Teucrion_, thrise a\nday changing the colour of his flowers, and my indeuoring to sende out\nscalding sighes deeply set from the bottome of my hart, she did temper\nand mitigate the same with hir sweete and friendly regards, pacifieng\nthe rage of my oppressing passions, so as notwithstanding my burning\nminde in these continuall flames and sharpe prouocations of loue, I was\naduised patiently to hope euen with the bird of Arabia in hir sweet nest\nof small sprigs, kindled by the heate of the sunne to be renewed.\nErrors and anomalies noted by transcriber:\nThis e-text is based on a facsimile edition made from a single copy of\nthe 1592 original. In some places, text is illegible or missing.\n\u201cThe Italian version\u201d refers to the 1499 text. At time of preparation,\npage images of this book were available at\nand linked pages. Note that the 1592 English translation covers just\nunder half the Italian text. The Italian was consulted in some cases\nof uncertain readings in the English. The sidenotes have no Italian\nequivalent.\nOddities of punctuation are as in the original, but missing full stops\nat paragraph-end have been supplied.\nThe text often prints \u00e6 in place of \u0153, especially when italicized:\n  Ph\u00e6bus; Cr\u00e6sus (twice); C\u00e6us\nThe spellings _Pasiph\u00e6_ (for Pasiphae or Pasipha\u00eb) and _Androdus_\n(for Androclus or Androcles) were also left unchanged.\nu for n, n for u (inverted letter shown with asterisk):\n  draperie of double _Achan*this_\n  I behelde _Leu*cothoe_\n  inclau*strede and compassede about\n  and lose my lou*e\n  courteou*s young women\n  haue you* not seene it\n  circulatin*g iustly\n  most pretiou*s vessell\n  The squ*are base court\n  skinnes, statu*es, tytles, and trophes\n  her name was _Mn*emosina_\n  vppon eu*erie of those Portes and Gates\n  the first tower or moun*t\n  discouered and come vn*to\nhalfe speare; Hemispere\n  _spellings from Sidenotes in original_\nSidenote h: (a narow sea by Byzantium...\n  _text reads \u201c(a narow sea)\u201d with extra )_\nSidenote b: Caucasus a mightie hill\n  _text reads \u201cd\u201d for \u201cb\u201d_\nthe assending the turning stayers\n  _so in original: \u201cthen assending\u201d?_\nneuer heard of this:\n  _text reads \u201chard\u201d_\n...a horsse of Colos. [__________] of an Oliphant, but especially of a\n  most rare and straunge Porche._\n  _gap in printed text is about 12 letters wide. Italian text:_\n    ...uno caballo, de uno iacente colosso, de uno elephanto, ma\n    praecipuamente de una elegantissima porta.\nseene or crediblie reported\n  _text reads \u201ccrebiblie\u201d_\nwith a long waued maine\n  _text reads \u201cmaime\u201d_\nSidenote: None liue in this world\n  _text reads \u201cin in\u201d_\nstuddes hanging iewels, stories, and deuises,\n  _not an error for \u201cstones\u201d. Italian text:_\n    di molti sigilli, & bulle, & historiette & fictione\nthe vulgar and common sort of mannalists\n  _so in original: \u201cmanualists\u201d?_\ncourteous, gentle, bening, tractable\n  _so in original: \u201cbenign\u201d?_\nand wrapt ouer with the same foliature and leafe worke\n  _text reads \u201cwirh\u201d_\nan aporne of a Goates skinne\n  _so in original: \u201caprone\u201d?_\noffered yoong and tender sonne\n  _so in original: \u201coffered hir\u201d?_\nSidenote: The bones next the qack in the wing\n  _so in original: \u201cback\u201d?_\nthis Epigram in Cappitall Greeke Letters\n  _text reads \u201cCreeke\u201d_\nvppon a ground of Iasul or blew Saphyrs\n  _so in original: \u201clasul\u201d?_\nwith her haire trans-formed\n  _text reads \u201cheare\u201d_\nin the disposing thereof as aforesaide\n  _text reads \u201caforesaidel\u201d_\ncorrospondent and agreeing with\n  _spelling as in original_\nSidenote: A petiment in corrupt English.\n  _reading \u201cpetiment\u201d conjectural_\nSidenote: Anaglipts are cunning carues and grauers.\n  _reading conjectural: beginning of each line is missing_\n    _naglipts / _e cunning / _arues and / _rauers\neffected by many seuerall workmen\n  _text reads \u201cwookmen\u201d_\n_Bagistanus_ must giue place\n  _text reads \u201cgeue\u201d_\nalthough the Obelisk of Iupiter\n  _text reads \u201cObelist\u201d_\nasosciated with curious workemanship\n  _text has \u201caso/scociated\u201d at page break, but catchword is \u201csciated\u201d_\nbright shining lyke goalde\n  _reading unclear, checked against Italian_\nhis Sonnes _Cadus_, _F\u0153nice_, and _Cilicia_\n  _all forms as in original_\ntheyr actions and degrees tightlye expressed\n  _so in original: \u201crightlye\u201d?_\nwith exquisite / parergie and shadowing Waters, Fountaines, Mountaines,\nHilles, woodes, / and beasts, in theyr naturall coulours, and distante\none from an other, / with opposite light.\n  _layout of original is ambiguous, with possible paragraph break after\n  \u201cshadowing\u201d. Italian reads:_\n    Cum gli exquisiti parergi. Aque. fonti. monti. colli. boscheti.\n    animali. di prauato il coloramento cum la distantia, & cum il lume\n    opposito...\nshaking her trisulked and three parted tongue\n  _so in original: \u201ctrifulked\u201d?_\nlike and Eele\n  _so in original: \u201can\u201d_\nsorrowe more abounding then poore _Pscyphes_\n  _so in original: \u201cPsyches\u201d?_\nAnd who shal be the possor\n  _so in original: \u201cpossessor\u201d?_\nreassuming and gatheringtogether\n  _\u201ca\u201c in \u201cgathering\u201d printed upside-down_\na verie pleasaunt sighte and counttie\n  _so in original: \u201ccountrie\u201d?_\nfor Angles and noble personages\n  _spelling as in original_\nfor it was rownd about compassed\n  _text reads \u201cit it\u201d_\na I passed on\n  _reading unclear: may be \u201cas I\u201d_\nI beheld _Egiplie hierogliphies_\n  _so in original: \u201cEgiptie\u201d?_\ndid containe an elegant Cigrued Nimph\n  _reading unclear_\nvppon a conuenient frame\n  _text reads \u201cconenient\u201d_\nthe waters did striue togither and meete\n  _text reads \u201cmeetes\u201d_\n_Prapitiles_ neuer perfourmed the lyke\n  _so in original: \u201cPraxiteles\u201d?_\na most bewtifull Ladye in hir sleep\n  _text reads \u201cin in\u201d_\nand retract towardes hir\n  _text reads \u201ctowares\u201d_\nI heard a singing company\n  _text reads \u201chard\u201d_\na great applause among the pleasant flowers\n  _text unclear; \u201camong\u201d conjectural_\nthe vppermost of curled white sendall\n  _text reads \u201cvppermst\u201d_\nstayed theyr nimphish gates\n  _text reads \u201cnimpish\u201d_\n(for they seemed to mee...\n  _text reads \u201c)for they\u201d_\nnowe vsurped and tyrannized by the insolent Spanyard\n  _phrase not present in Italian text_\nsweete pronuntiation\n  _text reads \u201cpronuntiaon\u201d_\nAchol ... Genshra\n  _names elsewhere spelled \u201cAchoe\u201d and \u201cGeussia\u201d as in Italian_\ncompassed about with a Coronice.\n  _full stop invisible, but implied by spacing_\nstatues of fine mettal\n  _text reads \u201cscatnes\u201d with inverted \u201cu\u201d_\na goodly Fountaine of cleare water, spinnyng from the verie toppe as it\nwere to the foundation, whiche\n  _commas invisible, but implied by spacing_\nand turning rounde.\n  _full stop invisible, but implied by spacing_\nhad made theyr habitation there\n  _text reads \u201chabitaon\u201d_\nembost, chased, and engrauen\n  _text reads \u201cchafed\u201d_\nof the sumptuous Fountaine,\n  _closing ) invisible in original_\ncheckers or scutuls and Trigons.\n  _full stop invisible, but implied by spacing_\nand in the same two images\n  _text reads \u201cand and\u201d_\nthe roofe whereof\n  _text reads \u201croote\u201d_\nthe Matrone _Muemosnia_\n  _text reads \u201cMuemosnia\u201d_\nagreeable and fitting\n  _text reads \u201cagreebale\u201d_\ntheir solacious and magnificent pleasures\n  _text reads \u201cmagnicifient\u201d_\nAfter that she said .... bee committed\n  _first four lines of paragraph, at page-end, repeated at beginning\n  of following page_\nwhen he is in the malignant taile\n  _reading unclear: Italian has \u201ccauda\u201d_\nStreight before the triumphant Queene\n  _text reads \u201cSreight\u201d_\nseuen vpon a side in a Nimphish apparrel\n  _text reads \u201cNimpish\u201d_\nThen there at euerie chaunge of course, two _Edeabriees_\n  _reading unclear: Italian has \u201cdomicelle edeatrice\u201d_\nAnd by this appoynted order, there was continually heard melodious\nsoundes, and pleasaunt harmonies, sweete concords with delightfull\nMusicke presented, odoriferous perfume smelt, and stately viandes\nplentifully fedde of.\n  _reading conjectural: beginning of last three lines missing_\n  And by this appoynted order, there was continually heard\n  _____dious soundes, and pleasaunt harmonies, sweete con\n  _____with delightfull Musicke presented, odoriferous per\n  _____smelt, and stately viandes plentifully fedde of.\n  _Italian reads:_\n    continuamente si udiuano gratissimi soni, si auscultaua lepidissimi\n    concenti, si persentiua delectabile melodia, iocundissimo\n    odoramento, se exhauriua, & lautissima satietate suauissimamente\n    gustando si receueua.\nManna, Pineapple kernels, Rose water\n  _so in original: Italian has \u201cnuclei pinei\u201d. On the next page,\n  \u201cseme de pine\u201d is translated \u201dseedes of Pines\u201d._\nthe floures of Gessamin\n  _text reads \u201cflloures\u201d_\nvpon the pauement),\n  _closing ) missing in original_\nand so delightfull to the sences\n  _text reads \u201cdelighfull\u201d_\nshell, fish, Dactilus, with Pistacke, Nut kernels\n  _all commas in original_\nThe vpper vessell\n  _text reads \u201cypper\u201d_\na most excellent daunce or game\n  _text reads \u201cexcel/cellent\u201d at line break_\nThe delightfull presence of the Nymphes\n  _text reads \u201cdelighfull\u201d_\nSecretaries, wee tearme them Bishoppes, and two Knights\n  _\u201cwee tearme them Bishoppes\u201d added by translator_\nthey apparrelled in gold\n  _text reads \u201cthy\u201d_\nshee is rightly called _Thelosia_.\n  _spelling as in original: elsewhere \u201cTelosia\u201d_\nI would haue thee to vnderstande\n  _text reads \u201cvnderhande\u201d_\nshee transformeth her selfe against the haire\n  _so in original: Italian has \u201cuersipelle\u201d_\nwoorke-manshippe\n  _hyphen in original at mid-line_\nwherein I haue satis-fied him\n  _hyphen in original at mid-line_\n_Tarnia_ the Queene of the _Scythians_\n  _so in original: Italian has \u201cTarina\u201d_\nBy the Ower looke vpon this\n  _text reads \u201cOwe\u201d_\nFor thys beeing satis-fied\nand that I am not yet / satis-fied\n  _both hyphens in original_\nSignifying thereby\n  _text reads \u201cSgnifying\u201d_\nThe Gate vppon my right hand\n  _so in original: Italian has same wording with same illustration_\nher name was _Thende_\n  _so in original: Italian has \u201cTheude\u201d_\nThe fift, _Epiania_.\n  _so in original: Italian has \u201cEtiania\u201d_\nor the fayre _Psyches_\n  _text reads \u201cthe the\u201d_\nthe shady Wooddes of _Mensunlone_\n  _so in original: Italian has \u201cMesanlone\u201d_\nShee tooke me by the left hande\n  _text reads \u201ctoooke\u201d_\nbridling my inconuenient desires\n  _text reads \u201cincouenient\u201d_\nand my subdued heart\n  _text reads \u201chaert\u201d_\nthese had a consort of liuncyers winde Instruments, full of spirite.\n  _reading unclear: possibly \u201cliuncyets\u201d. Italian text:_\n    ... cum mirabili & ueterrimi istrumenti da flato concordi, & cum\n    incredibili spiriti expressi\nViolets, Cowslops, Melilots\n  _so in original_\nthe faire Nymph _Lara_ sorting with _Argiphon_\n  _so in original: \u201csporting\u201d?_\n[Sidenote A: This verse consisted of _Strophe_, _Aristophe_, and\n_Epodus_.]\n  _so in original: Antistrophe?_\n_Lyndens_ or teile trees, in Latin _Tili\u00e6_\n  _reading unclear_\nreaching fr\u00f5 Germany\n  _reading conjectural: \u201cr\u201d in \u201cfrom\u201d invisible_\n[Sidenote A: _Hamadryades_ were nymphs of the wood and _Symenides_]\n[Sidenote B: _Vertumnus_ the God of fruits.]\n  _unlabeled sidenotes with no space at line end: may be one or two_\na great square stone like an aulter\n  _text reads \u201cand aulter\u201d_\nthe clouds full of haile.\n  _full stop invisible, but implied by spacing_\n[Sidenote B: ... Mausolus king of Cania.]\n  _so in original_\nInscriptions and Greek:\nThe Greek text uses an asymmetrical form of \u03a0 that is easily confused\nwith \u0393, and an \u03a5 that resembles \u03a4. The Arabic text could not be\ntranscribed.\n\u039b\u0399\u03a7\u0391 \u03a3\u039f\u039b\u0399\u0392\u0399\u039a\u039f\u03a3 \u039b\u0399\u0398\u039f\u0394\u039f\u039c\u039f\u03a3 \u03a9\u03a1\u0398\u039f\u03a3\u0395\u039d \u039c\u0395.\n  _The first \u039b is upside-down. Probable correct reading:_\n    \u039b\u0399\u03a7\u0391\u03a3 \u039f \u039b\u0399\u0392\u0399\u039a\u039f\u03a3 \u039b\u0399\u0398\u039f\u0394\u039f\u039c\u039f\u03a3 \u03a9\u03a1\u0398\u03a9\u03a3\u0395\u039d \u039c\u0395.\n\u0393\u03a5\u039c\u039d\u039f\u03a3 \u0397\u039d, \u0395\u0399 \u039c\u0397 \u0391\u039d \u0398\u0397\u03a1\u0399-\n\u039f\u039d \u0395\u039c\u0395\u039a\u0391\u039b\u03a5\u03a8\u0395\u039d. \u0396\u0397\u03a4\u0395\u0399. \u0395\u03a5-\n\u03a1\u0397\u03a3\u0397\u0394\u0395. \u0395\u0391\u03a3\u039f\u039d \u039c\u0395.\n  _Probable correct reading:_\n    \u0393\u03a5\u039c\u039d\u039f\u03a3 \u0397\u039d, \u0395\u0399 \u039c\u0397 \u0391\u039d \u0398\u0397\u03a1\u0399-/\u039f\u039d \u0395\u039c\u0395 \u039a\u0391\u039b\u03a5\u03a8\u0395\u039d. \u0396\u0397\u03a4\u0395\u0399. \u0395\u03a5-\n    \u03a1\u0397\u03a3\u0397 \u0394\u0395. \u0395\u0391\u03a3\u039f\u039d \u039c\u0395.\nNVDVSESSEM, BES-\nTIA NIME TEXIS-\nSET, QVAERE, ET\nINVE NIES. MESI-\nNITO.\n  _Reading with corrected spacing and punctuation:_\n    NVDVS ESSEM, BES-/TIA NI ME TEXIS-/SET. QVAERE, ET\n    INVENIES. ME SI-/NITO\n\u05d4\u05d9\u05d4 \u05de\u05d9 \u05e9\u05ea\u05d4\u05d9\u05d4 \u05e7\u05d7 \u05de\u05df \u05d4\u05d0\u05d5\u05e6\u05e8 \u05d6\u05d4 \u05db\u05d0\u05d5\u05ea \u05e0\u05e4\u05e9\u05da\n\u05d0\u05d1\u05dc \u05d0\u05d6\u05d4\u05d9\u05e8 \u05d0\u05d5\u05ea\u05da \u05d4\u05e1\u05e8 \u05d4\u05e8\u05d0\u05e9 \u05d5\u05d0\u05dc \u05ea\u05d9\u05d2\u05e2 \u05d1\u05d2\u05d5\u05e4\u05d5\n  _Reading taken from Italian original; English text has:_\n     \u05e9\u05ea\u05d4\u05d9\u05d4 \u05e7\u05d7 \u05de\u05df \u05d4\u05d0\u05d5\u05e6\u05e8 \u05d6\u05d4 \u05db\u05d0\u05d5\u05ea \u05e0\u05e4\u05e9\u05da\n \u05d4\u05e1\u05e8 \u05d4\u05e8\u05d0\u05e9 \u05d5\u05d0\u05dc \u05ea\u05d9\u05d2\u05e2 \u05d1\u05d2\u05d5\u05e4\u05d5 \u05d4\u05d9\u05d4 \u05de\u05d9\n   \u05d0\u05d1\u05dc \u05d0\u05d6\u05d4\u05d9\u05e8 \u05d0\u05d5\u05ea\u05da\n  _The translation of the Italian version is similar to the accompanying\n  Greek and Latin; the English version is nonsense. Apparently the\n  engraver did not know that Hebrew is written from right to left. The\n  \u201clast\u201d (rightmost) two words of the first line were moved to the\n  \u201cbeginning\u201d (left edge) of the second line, and then the \u201clast\u201d\n  (rightmost) three words of this line were moved down to make a new\n  (left-justified) line._\n\u039f\u03a3\u03a4\u0399\u03a3 \u0395\u0399, \u0391\u039b\u0392\u0395\u0395\u039a \u03a4\u039f\u03a5 \u0394\u0395 \u03a4\u039f\u03a5 / \u0398\u0397\u03a3\u0391\u03a5\u03a1\u039f\u03a5, \u039f\u03a3\u039d\u039f\u039d \u0391\u039d\u0391 \u03a1\u0395\u03a3\u039a\u039f\u0399.\n\u03a0\u0391\u03a1\u0391\u0399\u039d\u03a9 \u0394\u0395 \u03a9\u03a3 \u039b\u0391\u0392\u0397\u0399\u03a3 \u03a4\u0397\u039d / \u039a\u0395\u03a6\u0391\u039b\u0397\u039d, \u039c\u0397 \u0391\u03a0\u03a4\u039f\u03a5 \u0395\u03a9\u039c\u0391\u03a4\u039f\u03a3.\n  _Probable correct reading:_\n    \u039f\u03a3\u03a4\u0399\u03a3 \u0395\u0399, \u039b\u0391\u0392\u0395 \u0395\u039a \u03a4\u039f\u03a5\u0394\u0395 \u03a4\u039f\u03a5 / \u0398\u0397\u03a3\u0391\u03a5\u03a1\u039f\u03a5, \u039f\u03a3\u039f\u039d \u0391\u039d\u0391\u03a1\u0395\u03a3\u039a\u039f\u0399.\n    \u03a0\u0391\u03a1\u0391\u0399\u039d\u03a9 \u0394\u0395 \u03a9\u03a3 \u039b\u0391\u0392\u0397\u0399\u03a3 \u03a4\u0397\u039d / \u039a\u0395\u03a6\u0391\u039b\u0397\u039d, \u039c\u0397 \u0391\u03a0\u03a4\u039f\u03a5 \u03a3\u03a9\u039c\u0391\u03a4\u039f\u03a3.\n...QVANTVNCVN-\nQUE LIBVERIT\nHVIVS THESAVRI\nSVME AD MONEO...\n  _Correct spacing: ADMONEO._\n\u0398\u0395\u039f\u0399\u03a3 \u0391\u03a6\u03a1\u039f\u0394\u0399\u03a4\u0399\u039a\u0391\u0399 \u03a4\u03a9 \u03a9 \u0395\u03a1\u039f\u03a4\u0399 \u0394\u0399\u039f\u039d\u0399\u03a3\u039f\u03a3 \u03a5\u039a\u0391\u0399\n\u0394\u0397 \u039c\u0397\u03a4\u03a1\u0391 \u0395\u039a \u03a4\u03a9\u039d \u0399\u0394\u0399\u03a9\u039d \u039c\u03a5\u03a4\u03a1\u0399 / \u03a3\u03a5\u039c\u03a0\u0391\u0398\u0395\u03a3 \u03a4\u0391\u03a4\u0397.\n  _Probable correct reading:_\n    \u0398\u0395\u039f\u0399\u03a3 \u0391\u03a6\u03a1\u039f\u0394\u0399\u03a4\u0397\u0399 \u039a\u0391\u0399 \u03a4\u03a9\u0399 \u03a5\u0399\u03a9\u0399 \u0395\u03a1\u03a9\u03a4\u0399. \u0394\u0399\u039f\u039d\u03a5\u03a3\u039f\u03a3 \u039a\u0391\u0399\n    \u0394\u0397\u039c\u0397\u03a4\u03a1\u0391 \u0395\u039a \u03a4\u03a9\u039d \u0399\u0394\u0399\u03a9\u039d \u039c\u0397\u03a4\u03a1\u0399 / \u03a3\u03a5\u039c\u03a0\u0391\u0398\u0395\u03a3\u03a4\u0391\u03a4\u0397\u0399.\n\u0391\u0395\u0399 \u03a3\u03a0\u0395\u03a5 \u0394\u0395 \u0392\u03a1\u0391\u0394\u0395\u039f\u03a3\n  _Probable correct reading:_\n    \u0391\u0395\u0399 \u03a3\u03a0\u0395\u03a5\u0394\u0395 \u0392\u03a1\u0391\u0394\u0395\u03a9\u03a3\n\u03a0\u0391\u039d\u03a4\u0391 \u03a4\u039f \u039a\u0391\u0394\u0399\n  _Probable correct reading:_\n    \u03a0\u0391\u039d\u03a4\u0391 \u03a4\u039f\u039a\u0391\u0394\u0399\n\u03a0\u0391\u039d\u03a4\u03a9\u039d \u03a4\u039f \u039a\u0391\u0394\u0399\n  _Probable correct reading:_\n    \u03a0\u0391\u039d\u03a4\u03a9\u039d \u03a4\u039f\u039a\u0391\u0394\u0399\n\u03a3\u03a5\u039c\u039f\u0399\u03a0\u039b \u03a5\u039a\u03a5\u03a3\u03a4\u0395\u039a\u0391\u0399\u03a0\u039a\u03a1\u039f\u03a3\n  _Probable correct reading:_\n    \u03a3\u03a5\u039c\u039f\u0399 \u0393\u039b\u03a5\u039a\u03a5\u03a3 \u03a4\u0395 \u039a\u0391\u0399 \u03a0\u0399\u039a\u03a1\u039f\u03a3\nEnd of the Project Gutenberg EBook of Hypnerotomachia, by Francesco Colonna\n*** END OF THIS PROJECT GUTENBERG EBOOK HYPNEROTOMACHIA ***\n***** This file should be named 18459-0.txt or 18459-0.zip *****\nThis and all associated files of various formats will be found in:\nProduced by Louise Hope, Robert Cicconetti and the Online\nfile was produced from images generously made available\nby The Internet Archive/Canadian Libraries)\nUpdated editions will replace the previous one--the old editions\nwill be renamed.\nCreating the works from public domain print editions means that no\none owns a United States copyright in these works, so the Foundation\n(and you!) can copy and distribute it in the United States without\npermission and without paying copyright royalties.  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{"content": "Here begin the chapters of this present volume of Walter Hylton, named in Latin Scala Perfectionis, English The Ladder of Perfection. This volume is divided into two parts. The first book of this present volume contains:\n\nChapter 1.\nOf active life and its works,\n\nChapter 2.\nOf contemplative life and its works,\n\nChapter 3.\nOf the first part of contemplation,\n\nChapter 4.\nOf the second part of contemplation,\n\nChapter 5.\nOf the lower degree of the second part of contemplation,\n\nChapter 6.\nOf the higher degree of the second part of contemplation,\n\nChapter 7.\nOf the third part of contemplation:\n\nChapter 8.\nOf the twining of the third part of contemplation from the second part and of its prayer,\n\nChapter 9.\nHow the showing to the bodily senses and the feeling of them can be both good and evil,\n\nChapter 10.\nHow you shall know when the showing to you of the bodily senses and the feeling of them are good or evil:\n\nChapter 11.\nWhat joins Jesus to the human soul; and what separates them. How and in what times a contemplative man should be occupied\n\nChapter xiii.\nHow reason and will virtue begin, and in love and liking it is made perfect.\n\nChapter xiv.\nOf the means it brings a soul to contemplation.\n\nChapter xv.\nWhat a man should use and refuse by the virtue of meekness.\n\nChapter xvi.\nWho should blame men, and why men should worship others and love themselves in their own heart above all others.\n\nChapter xvii.\nHow men should do what lacks the feeling of meekness in affection, not fearing excessively,\n\nChapter xix.\nHow hypocrites and heretics humble themselves before all others for wanting meekness's appearance.\n\nChapter xx.\nWhat things I owe to believe by a sure faith.\n\nChapter xxi.\nHow a steadfast intention is necessary for those who should please God and distinguish in bodily works.\n\nChapter xxii.\nOf a little rehearsing of things said before and of making an offering you should be offered to God:\n\nChapter xxiii.\nOf prayers, it is expedient to obtain purity of heart and virtue. How men should pray and where the point of their thought should be set in prayer,\n\nOf the fire of love,\n\nThat the certain prayer in speech ordered by God and the church is best for those new to God and devotion,\n\nWhat peril is to men in the beginning of turning to God, even the common prayer of the order of the church, and give it to meditation,\n\nOf the second manner of prayer, that is not certainly following the stirring of devotion in speech,\n\nThat the second manner of prayer pleases much God and makes a man have him in,\n\nHow the tire of love wastes all fleshly lusts as other fire wastes all bodily things,\n\nOf the third manner of prayer that is only in the heart without speech outside,\n\nHow men should be troubled with vain thoughts in their prayers,\n\nOf meditation of sinful men after they have been truly turned to God. The text appears to be in Middle English, and it seems to be a religious or spiritual text, possibly from a medieval manuscript. I will make an attempt to clean and modernize the text while preserving its original content as much as possible.\n\nThe text appears to be a series of chapters or topics, each starting with a Roman numeral. I will remove the initial \"cryst:\" and the line breaks, as they do not add any meaningful information. I will also correct some obvious errors in the text.\n\nThe cleaned text:\n\nI. The passion of Christ is freely given by the Holy Ghost. And how it may be known when it is given. (Capitulum xxxv)\nII. The meditation of Christ's passion is withdrawn from those to whom it is given for various reasons. (Capitulum xxxvi)\nIII. Of various temptations of the devil. (Capitulum xxxvii)\nIV. Of various remedies against temptations of the devil. (Capitulum xxxviii)\nV. God allows those whom he chooses to be tempted and tried. (Capitulum xxxix)\nVI. A man should not give himself to idleness or lightly abandon the grace given to him by God. (Capitulum xl)\nVII. A man should know the measure of his gift, desiring and taking a better when God wills to give it. (Capitulum xli)\nVIII. A man should labor to know his own soul and the powers thereof, and humble himself. (Capitulum xlii)\nIX. How a man shall know the worthiness and worship of his soul, which it had first from God, and what wretchedness and misery it falls into for sin. (Capitulum xliii)\nX. How every man may be saved by the passion of Christ, no matter who he is. That a man should be eager to recover his worthiness and reform himself in the image of the Trinity.\nHow Ihu (Jesus) shall be sought, desired, and found.\nWhat profit it is to have the desire of Ihu.\nWhere and with what thing Ihu shall be sought and found.\nWhere Ihu is lost and found again through his mercy.\nWhat hinders a man from hearing and seeing Ihu within himself.\nThat meekness and charity are the specifically divine eyes of Jesus, through which the soul is reformed to the joys of him.\nHow a man shall see the root of sin within himself.\nTo what thing is the image of sin like, and what it is in itself.\nWhoever wishes to find Jesus must abide in ghostly darkness in opposition to the image of sin.\nWhat is properly the image of sin and what comes from it.\nWhat pride is and when it is sin. Chapter 71: Pride is deadly sin. & how it is in fleshly living men as deadly sin.\n\nChapter 72: How pride is in hypocrites as deadly sin.\n\nChapter 73: How pride in heretics is deadly sin /\n\nChapter 74: How stirrings of pride and vanity in good men are venial sins /\n\nChapter 75: How various states in the holy church shall have various rewards in heaven & of two special rewards in heaven /\n\nChapter 76: A short teaching on meekness and charity /\n\nChapter 77: How a man shall know how much pride is in him /\n\nChapter 78: Of envy and anger. & of their branches & how in place of sin a man's person is often hated /\n\nChapter 79: It is mighty to love men's persons & wisely hate their sins /\n\nChapter 80: That for the same deeds divers men shall have diverse rewards.\n\nChapter 81: That all men's good deeds should be appreciated as having likeness of good: save the open heretic & of the cursed man /\n\nChapter 82: That no good deed may make men safe without charity. And the charitable alone are saved. Chapter lxviii.\nHow a man shall write how much wrath and envy is hidden in the depths of his heart.\nChapter lxix.\nBy what signs thou shalt know if thou lovest thine enemy, and what example thou shalt take of Christ for loving him,\nChapter lxx.\nHow a man shall know how much covetousness is hidden in his heart,\nChapter lxxi.\nHow a man shall know when he sins not in eating and thinking, and when he sins venially and mortally,\nChapter lxxii.\nHow the root of lechery should be destroyed with spiritual labor and with the body,\nChapter lxxiii.\nThat a man should be diligent to put away all stirrings of sin, but more diligent in spiritual sins than in bodily,\nChapter lxxiv.\nThat hunger and other bodily pains hinder much spiritual working,\nChapter lxxv.\nWhat remedy a man shall use against defects made in,\nChapter lxxvi.\nThat through earnest desire and labor for meekness and charity, a man comes sooner to other virtues than through labor in them himself,\nChapter lxxvii.\nOf the darkness of the image of sin, and What comes in through the window panes,\nCapitulum lxxviii:\nThat the soul, for lack of knowing itself, goes out through the five senses to seek external liking,\nCapitulum lxxix:\nThat a soul should not beg without, but within Ihu what it needs,\nCapitulum lxxx:\nThat the whole of the imagination needs to be stopped as well as the windowpanes of the senses,\nCplm. lxxxi:\nWhen the use of the senses is deadly sin and venial,\nCapitulum lxxxii:\nHow a ghostly man or woman shall have those who come to them,\nCapitulum lxxxiii:\nOf the dark image of sin: & of the clothing thereof,\nCapitulum lxxxiv:\nWhich are the limbs of the image of sin,\nca. lxxxv:\nWhereof the image of Ihesu is made & whereof the image of sin, & how we are passing forth in the image of sin,\ncapitulum lxxxvi:\nHow we should crucify this image of sin & quicken the image of Ihu,\ncapitulum lxxxvii. How a man should have himself:\nChapter lxxix\nWhat helps most a man's knowing and gets him what he lacks, and most destroys sin in him:\nChapter lxxx\nHow a man should be shaped to the image of Jesus, and Jesus shaped in him:\nChapter lxxxii\nThe reason this book was made: And how she should have it in reading, who was made to.\nChapter lxxxiii\nHere ends the chapters of the first book. And following is the first part of this present volume.\nGhostly sister in Jesus Christ, I pray thee in the calling which our Lord has called thee to his service, hold the pay and stand steadfastly therein. Traverse diligently with all the might of thy soul, by the grace of Ihu Christ, to fulfill in sincerity of good living the state which thou hast taken on and in appearance: And as thou hast forsaken the world as it were a dead man turned to our Lord bodily before men, let it be so in thy heart also. Earthly loves and desires turned holy to our Lord Ihu Crist. For white thou well a bodily turning to God without the heart following is but a figure and a likeness of virtues, and no true sincerity. Therefore, a wretched man or woman is he or she who keeps himself or herself inwardly and shapes himself or herself outwardly only with a form and likeness of holiness: in habit or clothing, in speech and in bodily works, beholding other men's deeds and condemning their defects, and considering himself to be something when he is nothing and so deceives himself. Do not so. But turn your heart primarily to God and shape yourself inwardly to His likeness by meekness and charity and other spiritual virtues. Then you are truly turned to Him. I say not that you can be turned in your soul on the first day by the fullness of virtues as you can be enclosed in a house with your body. But that you should know that the cause of your bodily enclosure is that you may the better come to spiritual enclosure. And as your body is enclosed, so is your soul. In the church, there are two kinds of lives, as Saint Gregory believes. One is called active, and the other contemplative. Without one of these two, no man can be saved. The active life flies in love and charity shown outwardly through good works, fulfilling God's commandments and the seven works of mercy, both bodily and spiritual, for all worldly men who possess riches and pleasures of worldly goods, and for those who have temporal or spiritual authority over others and have goods to spend. The generally bound duty of all worldly men is to fulfill it, according to reason and discretion. If he has much good to do, much good he can do; if little, less he can do. If he has nothing, then he must have a good will. These are works of active, bodily or ghostly works. A great part of active work lies in great bodily deeds. Which a man does to himself, such as great fasting, much waking, and other sharp penance doing for discipline of the flesh with discretion beforehand, and by such penance to restrain lusts and likings of it, and to make him buxom and ready to the will of the spirit. These works, though they are active, help greatly. And in the beginning, if they are used with discretion, they lead a man to contemplative life. Contemplative life in perfect love and charity proceeds outwardly by ghostly virtues and by the knowledge and sight of God and spiritual things. This life gets something specifically from it, which for the love of God's sake renounces all worldly riches and worships: and outwardly offers them body and soul. The text describes the importance of contemplative life for serving God and provides a brief explanation of its three parts. Here's the cleaned-up version:\n\n\"Your might and ability to the service of God through contemplative occupation. Now that your state requires contemplation, for that is its purpose: to enable you to give yourself more freely and entirely to it. Therefore, it is necessary to be diligent both night and day with bodily and spiritual travel: to come as close as possible to that life through such means as you hope will be best. Before I tell you about the means, I will first tell you a little more about this contemplative life: so that you may have some understanding of what it is and set it as a mark in the sight of your soul, to which you shall direct all your occupation.\n\nContemplative life has three parts. The first lies in knowing God and spiritual things obtained through reason, teaching of man, and study in holy writ without spiritual affection and inward savour felt. This part has particularly been addressed to men and great scholars, who, through long study and travel,\n\" in this writing comes knowledge to a greater or lesser extent, according to kindly wit and continuance in study, of the general wisdom that God gives to every man who uses reason. This knowledge is good, and it may be called a part of contemplation, inasmuch as it is a sight of truth and a knowledge of spiritual things. New knowledge comes not from without but from this kind of knowledge. But this knowledge is both good and bad, for it can be had without charity, and therefore it is not true contemplation. As often as such hypocrites and fleshly living men have more of this knowledge than many other Christian men, and yet these men lack charity. Of this kind of knowledge St. Paul says, \"If I had all knowledge and all mysteries, and I had not charity, I am nothing.\" (1 Corinthians 13:2) And he also says, \"If I have prophecy, and I know all mysteries and all knowledge, and if I have all faith so as to remove mountains, but I do not have charity, I am nothing.\" (1 Corinthians 13:2) If I had full knowledge of all things and knew all subtleties, and I had not charity, I am rightly nothing. Nevertheless, if they who have this knowledge keep themselves humble and in charity, and flee worldly and fleshly sins as much as they can, it is a good way for them (according to Gregory). A great disposition for contemplation, if they desire and pray devoutly according to the grace of the Holy Ghost. Others have this custom and turn it into pride and vainglory of themselves, or into covetousness and desire for worldly wealth and riches, not meekly taking it up for the praise of God nor charitably spreading it in the profit of others. Some of them fall into heresies and errors, or into other open sins, by which they scandalize themselves and all holy church. Of this custom St. Paul says: \"Knowledge puffs up, but love builds up.\" Knowledge alone lifts up the heart into pride, but when it is meekly offered up to the Lord and prayed for grace, He should with His blessing turn the water into wine, as He did at the prayer of His mother at the feast of Cana, that is to say, He should turn the unsavory water into wine. knowing into wisdom and the cold naked reason into ghostly light and burning love by the gift of the holy ghost /\n\nThe second part of contemplation lies primarily in affection without the light of understanding or the holy ghost feeling fervent mind of Christ's passion. This may be called the second part of contemplation. Nevertheless, this part has two degrees.\n\nThe lower degree of this feeling. I, who am active, may, by grace, be visited by our Lord as mightily and as fervently as they who yield themselves to contemplate life, and have this gift. But this feeling in its fervor does not always come to whom I would, nor does it last long. It comes and goes as he wills who gives it. Therefore, whoever has it should make himself humble, and thank God, and keep it secret. But if it is for his confession, and he holds it as long as he may with discretion, and what it is is withdrawn, he should not be afraid too much. But he should stand sadly in faith and in a meek hope, with peace. \"This is a little tasting of the sweetness of God's love, as David says in the Psalter: Taste and see that the Lord is sweet (Psalm 34:8). The higher degree of this taste cannot be had and held but by those who are in great rest of body and soul, who, by the grace of Ihu, feel a rest and cleanness of heart and conscience. Such things they liken to nothing so much as to say the name, but all other kinds of prayers: such as the Our Father and the Hail Mary, or hymns or psalms, and other devout sayings of the holy church, are turned into a ghostly mirth and sweet song, by which they are comforted and strengthened against temptations and much relieved of bodily sickness. Of this degree speaks Saint Paul in Ephesians 5:18: Be not drunk with wine, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your hearts to the Lord.\" Whoever has this grace, keep yourself filled with the holy ghost, saying to yourself in impromptu moments and psalms and spiritual thoughts: singing and psalming in your hearts to our lord. He who has this grace should keep himself in lowliness and always desire to come to more knowing and feeling of God in the third part of contemplation.\n\nThe third part of contemplation, which is perfect as it may lie here, is both in cognition and affection. That is, in knowing and in perfect loving of God. And that is when a man's soul is first reformed by the fullness of virtues to the image of Ihu, and afterward, when he is visited, he is taken from all earthly and fleshly affections: from vain thoughts and imaginations of all bodily creatures, and as it were much raised out of the bodily wits. And then, by the grace of the holy ghost, he is illuminated to understand truly the good and spiritual things with a soft, sweet burning love in him so perfectly that he is raptured by his love. So the soul is united for eternity. time and conformity to the image of the Trinity / The beginning of this contemplation may be felt in this life / but the fullness of it is kept in the bliss of heaven. Of this oneness and conformity to our Lord speaks Saint Paul thus: \"Who is the image of the invisible God, the firstborn over all creation. For by Him all things were created, both in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities\u2014all things were created through Him and for Him. And He is before all things, and in Him all things hold together.\" (Colossians 1:15-17)\n\nThe other part may be called burning love in devotion / and this burning love in contemplation. The former is lower. This is the higher. That is sweeter to the bodily feeling / this inwardly feeling better to the ghostly feeling. For it is more inward: more worthy: more spiritual: more wonderful / for this is truly a taste so little as is an earnest of the sight of heavenly joy: not clearly. but half in darkness. The which shall be fulfilled and openly clarified in the bliss of heaven.\n\nI. Corinthians 15:51-52. As Saint Paul also says, \"Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed\u2014 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.\" This is the illumination of understanding in delights of loving, as David says in the Psalms (18.18): \"My night is my light in my delights.\" The other part is milk for children; this is complete food for perfect men: those who have tried to know good from evil (Hebrews 5.14): \"Solid food is for the mature, who have their powers of discernment trained by constant practice to distinguish good from evil.\" The working of this gift may not belong to anyone but him who is first reformed to the likeness of Ihu by the fullness of virtues. No man living in mortal flesh can have it continually in his fullness, but only when he is visited. Sumus vobis caritas XPiani urget nos. Whether we devote our bodily senses to God in contemplation, or we are more sober to you in bodily feeling, the charity of Christ constrains us. Of this part of the gift, Contemplation and reforming one's self to God, according to St. Paul, openly speaks thus: \"We are transformed in the image from the reflection of the face of God in clarity, into the image of His clarity, as much as we are able to perceive. And this is what St. Paul in the person of himself and of perfect men says: \"First, we are reformed by virtues. The face of our soul, unveiled by the opening of the ghostly eye, beholds heavenly joy. Fully shaped and one-eyed to the image of our Lord, from clarity of faith into clarity of understanding, or else from clarity of desire into clarity of blessed love, and all this is wrought in a human soul by the spirit of our Lord, as St. Paul says: 'This part of contemplation God gives where He wills, to some to teach and to rule, to others to solitude.' But it is special and not common, and although a man who lives his entire life actively may have the gift of it by a special grace, yet the fullness of it may no man have unless he is solitary and in life.\" By this I have said, may you understand that any visions or revelations of any kind in bodily appearing, or in imagining sleeping or waking, or any other feeling in the bodily senses, such as in seeing: or tasting in the mouth: or smelling at the nose: or any other thing that can be felt by bodily senses though it be never so comforting and pleasing, they are not very contemplative, nor are they but simple and secondary though they are good in reward of ghostly virtues and of this ghostly knowing and loving of God. But all such manner of feeling may be good, wrought by a good angel, and they may be deceiving, wrought by a wicked angel. Who transforms him into an angel of light? Therefore since they may be both good and evil, it seems well they are not the best. For know well that the devil may have what he feigns of them. If it be that you see any manner of light or brightness with the bodily eye, or imagine anything other than every man sees, or if you:\n\nA good angel may appear in such a way. So can the devil, and so can other witty beings. He who has felt both should well tell which are good and which are evil. But he who has never felt neither, or only one, may easily be deceived. They are like in the manner of feeling outwardly, but they are full of diversity within, and therefore they are not to be greatly desired nor easily received, but if a soul might by the spirit of discernment know the good from the evil, it would not be beguiled, as St. John says, \"Do not believe every spirit, but test the spirits to see whether they are from God.\" (1 John 4:1)\n\nTherefore, by one rule I shall tell you how you shall know the good from evil. Here is the cleaned text:\n\nHere only merry wondrous sounding with the body or in thy mouth any sweet savory other than that of kind or any heat in thy breast as if it were fire or any manner of delight in any part of thy body, or if a spirit bodily appears to thee as if it were an angel for to comfort thee and teach thee, and such feeling which thou knowest well it comes not of thyself nor of any bodily creature, beware in thy time or soon after and wisely behold the stirring of thy heart: If thou art stirred by cause of the liking thou feelest to draw out thy heart from the mind and beholding of Jesus Christ and from ghostly occupation: As from prayer and thinking on thyself and thy defects, from turning towards desire of virtues and of ghostly knowing and feeling of God, To set the sight of thy heart and thy affection, thy delight and thy rest primarily therein, thinking it should be a part of heavenly joy and of angels' bliss, and for thy own thou thinkest thou shouldst neither pray nor think on anything else but all holy intent thereunto for to keep it and delight therein. This feeling is suspect and therefore, though it may seem appealing and wonderful, reject it and do not assent to it. For this is the deceit of the world when he sees a soul that would entirely yield it to ghostly occupation. He is wonderfully angry, for he hates nothing more than to see a soul in a body of sin truly feeling the savour of ghostly knowing and the love of God. You, who without a body of sin lost willingly, would willingly let him not by open senses. He would hinder him and beguile him with such vanity of bodily eyes for bringing a soul into ghostly pride and into a false semblance of himself, thinking that he had thereby a feeling of heavenly joy: and that he was half in paradise for delight that he feels around him: when he is near at the gates of hell. And so by pride and by presumption, he might fall into errors or heresies or faresies. Or into other bodily or ghostly misfortunes. Nevertheless, if it is so that this manner of feeling\nlets not your heart from ghostly occupation. but it makes the more devout and more fervent for prayer, it makes the more wise for thinking ghostly thoughts. And though it be so that it astonishes you in the beginning, nevertheless, it turns and quickens your heart to more desire of virtues and inclines your love more to God and to your even Christian faith. By these tokens may you know that it is of God made by the presence and the touching of a good angel, and that is of the goodness of God either in comfort for simple devout souls to increase their trust and their desire to seek God for the perfecting of love, or else if they are perfect, it seems then that it is an earnest and, as it were, a shadow of the glorifying of the body which it shall have in the bliss of heaven. I do not know whether there is any such man living on earth. This privilege had Mary Magdalene, as it seems to my sight, in the time when she was alone. Every winter and every day was born up with angels, and was fed both body and soul by their presence: thus we read in the story of her. In the story of working of spirits, Saint John speaks thus in his epistle: \"Who is it that conquers them? This one is not from God. These words may be understood in many ways. However, I may understand them in this way that I have said.\n\nThe knitting and binding of Ihu to a man's soul: is by good will and great desire to have him and see him in his ghostly bliss; The more this desire is, the faster is Ihu bound to the soul. The less that this desire is, the looser is he bound. Whatever spirit or feeling it is that least stirs this desire and draws it away from the steadfast mind of Ihu Christ, and from the kindly stirring up to Ihu, this spirit will unbind him from the soul; and therefore it is not of God, but it is the working of the mind. If a spirit or feeling or revelation makes this desire more, knit knots of love and devotion to Ihu faster, and open the eye of the soul into ghostly knowing more clearly. Make it more meek in itself. This spirit is of God. Here you may see what you shall not allow your heart willfully to rest or delight in any bodily comforts or sweetnesses, however good they may be. But you shall hold them not or little in reward of ghostly desire, and instead fix your thinking on Ihu. But you shall seek by great diligence in prayers that you might come to the ghostly feeling of God. And this is contemplation, and that other is none. Ephesians iii. Thus says Saint Paul: \"In care of mouth: neither any such bodily thing, but that you might know.\" \"Feel with all my heart, which is the length of God's endless being, the breadth of His wonderful charity and goodness, the height of His almighty majesty, and the groundless depths of Philip III in anterior me. I follow as I comprehend supernatural brainwaves. This much is to say, I might forget all things that are behind or backward, and I shall stretch out my heart forward to feel and grasp the sovereign medicine of endless bliss. Hereward are all bodily things, forward are ghostly things. For St. Paul would forget all bodily things: and with that, you have seen ghostly things. Now I have told you a little about contemplation: For this intent that you might know it and set it as a mark before the sight of your soul, and for desiring all your lifetimes to come to any part of it by the grace of our Lord Jesus Christ, this is the conforming of a soul to God, which may not be had unless it is first attained.\" A man is reformed by the fullness of virtues turned into affection. And that is when a man loves virtues, for they are good in themselves. There are many a man who loves virtues out of lowliness, patience, and charity towards his fellow men, and such other only in his reason and will, and has no ghostly delight in them. For at times he feels grumbling, heaviness, and bitterness to do them, and yet he does them only by stirring of reason for fear of God. This man has virtues in reason and in will, but not love of them in his affection.\n\nBut when by the grace of Jesus and by ghostly and bodily exercise, reason is turned into light: And will into love. Then he has virtues in affection. For he has so well gnawed on the bitter bark of the night that he has broken it: And fed himself with the kernel. That is to say, the virtues which were first heavy for him to do, are now turned into a very delight and savour, as when a man likes\n\nNow then virtues are disposed to contemplation. Then it is. be thou the use certain means to come to virtues. Three means there be which men most commonly use that you give to contemplation: reading of holy write and of holy technology. ghostly meditation. and devout prayer with devotion. By meditation, shall thou see, as I said, what I say, thy wretchednesses / thy sins. and thy vices: pride, covetousness, gluttony, sloth, and lechery. and wicked stirring of envy, anger, hatred, & malice. bitterness, unskilful heaviness. Thou shalt also see thy heart full of vain shames and fears of the flesh and of the world. All these stirrings will always boil out of thy heart, a water will run out from the spring of a stinking well. And let the sight of thy soul that thou mayst never see nor feel deeply\nthe love of Ihesu christ. For woe is he who shall see God\n\nIn meditation, thou shalt see virtues which are necessary to have: meekness, mildness, patience, righteousness, godly strength, temperance, cleanness, peace, and sobriety. Faith: hope: and charity are the virtues you shall see in meditation. How good, how fair, how profitable they are, and by prayer you shall desire and obtain them. Without which you cannot be contemplative. For Job says thus: \"You have borne witness against yourself that you are unblamable and excellent.\" That is to say, Job says, \"You shall dwell in abundance of good works and spiritual virtues in your grave.\" That is, you shall rest in contemplation /\n\nNow, if you should use wisely spiritual works and truly labor in him, the three things you need first are these: the first, meekness: first, you shall hold yourself in your will and in your feeling if you are unable to dwell among men. And unworthy to serve God in His presence with His servants, unprofitable to your neighbor: lacking both knowledge and might to fulfill good works of activity in the help of your neighbor: as other men and women are. Women done. And therefore, as a wretch and outcast, and refuse of all men and women are shut in a house alone, that thou shouldst not grieve any man or woman by any example. Since thou canst not profit him by good working outwardly, it behooves thee to look further, since thou art so unable to serve our Lord by bodily works outside. Tren. iiii. How much more behooves thee to hold thyself unable and unworthy to serve him spiritually by inward occupation? For our Lord is a spirit, as the prophet says. Speps ante faciemntam xp\u0304s dn\u0304s Before our face a ghost is our Lord Christ, and the kindly service to him is spiritual, as he says himself: John iiii. Verily, those adoring him worshiped the Father. In thy thought, thou shouldst consider thy purpose. And be mindful of thy clothing. But if thou shouldst feel this lowliness deeply in thy heart, if thou mightest, for it is true and no less, then thou shalt desire night and day, according to thy might, to come as near as thou mayst to that state which thou hast taken. Trusting steadfastly that it is best. \"Although by the mercy of God I may not reach the fullness of it in this life, yet in the beginning I trust, with His mercy, to attain it in the bliss of heaven. Truly, that is my life. I feel so wretched, so frail, and so far from true feeling towards you, whom I speak to, that I can only cry for mercy and desire, as much as I may, that our Lord will bring me there. Do so, and strive for grace from God. The feeling of this lowliness will put contempt for other men's deeds out of your heart, and it will drive you to behold yourself as if no man lived but God and you. You shall regard me and hold yourself more vile and wretched than any creature bearing life. In enduring yourself for the greatness and number of sin and filth that you shall feel in yourself, you must sometimes feel so.\" Be very meek. For I truly tell you. If you will be truly meek, you shall think a venial sin in yourself more grievous and painful to you than great deadly sins of others, if you contemplate this. For the thing which puts the soul most from the feeling and knowing of God owes to be most grievous and painful to you. But a venial sin of yourself lets you more from the feeling and perfect love of Jesus Christ than another man's sin may: be it never so much. Therefore, if your heart is clean of your own sins, so truly the sins of all other men should not displease you. And therefore, if you will find rest here and in the bliss of heaven, after the counsel of one of the holy fathers, say every day what am I. And thou shalt not judge any man, but now thou seest. How can this be, since it is a deed of charity to blame men for their faults and for their amendment it is a deed of mercy. I answer as I think: to one or any other who has a contemplative life, it does not fall to leave the keeping of himself and to observe and blame other men's faults, unless it is of great need, so that a man should perish unless you blame him. But you men who have sovereign and care over others as prelates and curates and such: you shall not judge others nor entertain any wilful evil suspicion against them, but you shall love them and see no fault in them. And those who exalt themselves shall be humbled, and those who humble themselves shall be exalted. Luke xiv. He who exalts himself shall be humbled, and he who humbles himself shall be exalted. \"Whoever has one virtue, he has as much of charity, patience, and other virtues, though they are not shown outwardly. Be diligent in obtaining meekness; it is the first and last of all virtues. It is the first, for it is the deep ground of meekness. Also, it is the last, for it is keeping and saving of all other virtues. St. Gregory says, \"He who gathers virtues without meekness is like him who makes and sells spice powder in the wind.\" Do as many good deeds as you can, wake and work, if you have no meekness in your heart with affection as you would make yourself in will, believing it to be so as I say, though you may not feel it.\" And in that hold, a more wretched one than thou canst not feel thy own self as thou art, through steadfast thinking on the meekness of his precious humanity, shall thou be kept from stirrings of pride, and the virtue of meekness that was first in thy naked will shall be turned into feeling of affection, without which virtue thou shalt serve God in contemplation as the blind shall stumble and shall never come thereto. The higher he climbs through bodily pain and other virtues, and has not this meekness, Gregory says, the lower he falls. For as Saint Gregory says, he who cannot perfectly despise himself, he has never yet found the meek wisdom of our Lord Jesus Christ. Ypocrites and heretics feel not this meekness, neither in good will in affection, but dry and cold are their hearts and their reigns from the soft feeling of this virtue, and in so much the farther they are from it, that they think they have it. They gnaw on the dry bark without: but the sweet kernel of it and the inward savour may they not. They show outward meekness in habit and holy speech, but inwardly they are unkind and scornful towards those who do not conform to their ways and teachings. They despise others and hold them either uncivil or blinded by fleshly living. Believing they live better than others and possess only the truth of good living, they take delight in their hearts, which they worship and praise, as if they were the only ones. They pray and thank God with their lips, but in their hearts they steal as thieves the worship and thanks from God. Therefore, they have neither meekness in feeling nor in will. A wretched captive. A sinner who falls daily is sorry for his actions, even though he may not show it in affection. He intends to do good, but a heretic or hypocrite does not. For they are like the Pharisees, who came to the temple to pray as our Lord says in the Gospel with the publican. And when he came, he prayed neither fervently nor earnestly, for he thought he had no need. But he began to thank God and said, \"Lord, I thank you that you grant me more than others, that I am not like other men: robbers, lechers, or other such sinners. And he looked at him and saw the publican, who was knocking on his breast and crying out for mercy. Then he thanked God that he was not such a one. For I fast twice a week,\" he said, \"and I pay my tithes truly.\" And when he had done, our Lord said to him, \"He went away unjustified, as he had come.\" But now you say, \"Which of these two sinned?\" This Pharisee, according to you. This Pharisee transgressed in two ways. He confessed and repented in his heart the publican, who was justified by God. However, he also transgressed by thanking God only with his mouth, while inwardly and willfully delighting in his own pride, which he set before God. This same condition of the Pharisee has deceived and misled hypocrites and heretics. They are unwilling to pray sincerely and, if they do pray, they do not truly acknowledge their wretchedness. Instead, they feign prayer and love of God with their mouths, but their delight is empty and false, not from the heart. Yet they believe otherwise; they cannot truly love God. As the wise man says, \"There is nothing more detestable to God than the prayer of a sinner.\" It is profitable for us and for such wretches to abandon the condition of this Pharisee. Feigning loyalty to God and following publicly in humility, asking mercy and forgiveness of sins and grace of spiritual virtues, so that we may afterward take Him and love Him sincerely and give Him holy worship without feigning. For our Lord asks this through His prophet: \"Upon whom shall my spirit rest? Upon him who is humble and meek in heart and trembling at my words.\" If you have the spirit of God ruling in your heart: be meek and tremble before Him.\n\nThe second thing that is necessary is certain truth in all articles of the faith and in the sacraments of the Church. Believing them steadfastly with all your will in your heart, and though you feel any stirring in your heart against any of them by suggestion of your enemy to doubt them, be steadfast and not overly afraid of feeling such stirrings.\n\nHear all the laws and ordinances made by prelates and rulers of the Church, either in declaring the faith or the sacraments or in general. All Christian men gently and truly assent to them, though you may not know the cause of their ordinance. Although you think some were unwilling, you shall not judge or rebuke them. But worship them all, though they may seem insignificant. Receive no opinion, fantasy, or singular concept under the guise of greater holiness from anyone, not by your own imagination or that of another man. This contradicts the least ordinance or general teaching of all holy church. And over this, steadfastly hope that you are ordained by the Lord to be saved, as one of His chosen by His mercy. Do not let this hope be disturbed by what you hear or see, or what temptation you face. Though you think yourself such a wretch that you are worthy to sink into hell for not doing good or serving God as you should, yet hold to this truth and this hope, and ask for mercy. And all shall be well, you and all the devils. \"He who appears in bodily likeness, sleeping or waking, tells you that neither you nor all men on earth nor all the angels in heaven should be saved, if it could be said to you. You should not leave them or be greatly disturbed from the hope of salvation. I say this to you, for some are so weak and simple that when they have given themselves entirely to serve God according to their calling, if they feel any stirring within themselves or else from without by any of the devil's prophets who call themselves truth-tellers, they should not be saved, or their state or manner of living is not proper. They sometimes fall into a great temptation, and he does not cry out to him soon thereafter. And make him receive the sacraments of the holy church to have a trust in salvation, and much more than those who give themselves entirely to God. And flee from venial sins after their ability. And on the contrary, it is as perilous to him who lies deceitfully in mortal sin to have trust in salvation, and I hope the trust will not be in vain.\" forsake his sin and truly serve God and the holy church. The third thing necessary in the beginning is a whole and stable intention. That is to say, a willing and desire only to please God, for that is charity, without which all is nothing that you do. You shall set your intent always to seek and strive how you might please him. No time for willfully ceasing from good occupation, either bodily or spiritual. Nor shall you set a time in your heart. As long as you would serve God, and then to suffer your heart willfully to fall down into vain thoughts and idle occupations, seeming necessary for saving of your bodily kind: leaving keeping of your heart and good occupation. seeking rest and comfort for a time outwardly by your bodily wits or inwardly vanities. or inwardly vanities. for it should be sharper afterward for spiritual striving. for I trow it is not so. I do not say that you may in deed perform thy vows. entent for oft synthes thy body's need. Drinking, sleeping, speaking, and the frailty of the flesh shall not hinder thee, no matter how eager/desirous thou art. But I would that thy will and thy intent were always whole to undertake ghostly or bodily endeavors. And no time to be idle, but always lifting up thy heart by desire to God and the bliss of heaven, whether thou eat or drink or any other bodily endeavor that thou usest: as much as thou wiltfully leave it not. For if thou hast this intent, it shall make thee ever quick and sharp in thy endeavor. And if thou fall by frailty or negligence in any idle occupation or vain speech, it shall smite and be weary of all vanities, and torment thee to hasten inwardly to thinking of Ihu Crist or some godly occupation. Because of thy bodily nature, it is good to use discretion in eating, drinking, and sleeping, and in all manner of bodily penance. And in long prayer by speech or in bodily feeling by great fervor of devotion, or in imagining of the spirit. When a man feels no grace in all these works, it is good to keep discretion, for the mean is the best. But in this bliss of heaven, and for having the ghostly knowing and the loving of Ihu Christ, hold no mean. The better it is, the better it is for you. For you shall have sin and all fleshly loves and fears in your heart without seeing, and you shall love virtues and cleannesses: and desire them without ceasing if you can. I do not say that it is necessary to save yourself, but I hope it is beneficial. And if you keep it, you will profit more in virtues in one year than you will without this profit in five.\n\nNow I have told you the first end which you should behold in your desire, and draw toward it as near as you may. I have also said to you about the beginning, what you need for having: meekness, sure trust, and a whole intent toward God. Upon this ground you shall set your ghostly house by prayer and by meditation and other ghostly virtues. Then say I to you: pray or think thou. Or only other deeds you do go by grace, or bad by your own freewill, or what you feel, see, hear: smell or taste without, in your bodily senses, or within in your imagination, knowing or feeling in your reason; bring it all within you and the rules of the holy church, and cast all in the mortar of meekness, and break it small with a pestle of fear of God and through the powder of all this in the fire of desire. And offer it so to God, and I tell you forsooth well shall that offering be pleasing in the sight of your Lord Jesus. And sweet shall the smoke of that fire smell to the face of your Lord Jesus. This is to say, Draw all this that you feel within the truth of the holy church. And break yourself in meekness. And offer the desire of your heart only to your Lord Jesus for to have him and nothing else but him. And if you do thus, I hope by the grace of Christ you shall never be overcome by your enemy. This taught us Saint Paul when he said thus, \"Submit yourselves one to another.\" (Ephesians 5:21) Whether you eat or drink, or do any kind of deed, do all in the name of our Lord Ihu Crist. I shall first show you the essence of prayer and afterward of meditation.\n\nPrayer is profitable and beneficial for obtaining heart cleansing by destroying sin and receiving virtues. It is not that you should make our Lord know what you desire through prayer, for He knows that well enough. But to make yourself able and ready to receive the grace He freely gives. The grace which our Lord wills to give to you cannot be felt until you are tested and purified by the fire of desire in deep prayer. Though prayer is not the cause for which our Lord gives grace, it is the way by which grace freely given comes to a soul. When you wish to know how to pray and on what to focus your thoughts, I answer as follows: When you are awakened from sleep and ready to pray, feel yourself physically and heavy, turning away from vain thoughts, dreams, fantasies, or worldly concerns and fleshly distractions. Then, you should quicken your heart through prayer and direct it as much as you can towards devotion. In your prayer, set not your heart on any bodily thing, but all your travel should be for drawing your thoughts away from all bodily things, so that your desire may be as naked and bare from all earthly things as possible. Always strive upward towards Jesus Christ. Whom you may never see in His godhead or bodily likeness, but you may behold Him through devout and continuous contemplation of His meekness. A man feels the goodness of his god's grace: When your desire is eased and helped, and lifted up by spiritual might into spiritual savour and delight in his spiritual presence. Hold such prayer for a considerable time that your earthly thoughts are scarcely in your mind, or else they cause you little grief, if you can pray thus. For prayer is nothing else but a steadfast desire of the heart into God: by withdrawing the heart from all earthly thoughts. And so is prayer like a fire, which of its own nature leaves the lowliness of the earth and always rises towards it. Rightly, desire in prayer, when it is directed and enkindled by the spiritual fire which is God, is ever ascending towards him from whom it came.\n\nAll men speak of the fire of love and do not know what it is. I cannot tell what it is save this: that it is neither bodily nor bodily felt. A soul may feel it. It is in prayer or in devotion which soul is in the body, but he feels it not with no bodily wit. For though it be so that it works in a soul, the body may tear into a heat, and as it were charred for the liking of spiritual travail of the spirit. Nevertheless, the fire of love is not bodily. For it is only in the ghostly desire of the soul. This is no doubt to no man or woman that feels devotion, but some are simple and believe, by cause it is called fire, that it should be hot as bodily fire is. I have said.\n\nNow as for the other, to know what prayer is best for to use, I shall say as I think. There are three manners of prayers. The first is prayer of speech made specifically to God, as is the Our Father: and made also more generally by the ordainance of holy church as matins, evensong, and hours. And also made by devout men of other special sayings, as to our Lord and to our lady, and to his saints. As to this manner of prayer which is called vocal, I think unto thee. That which is religious and bound by custom and rule, I hold it most suitable to say the matins and hours devoutly as you can. For when you say your matins, you also say primarily your Our Father and other prayers. To stir you to more devotion, it was ordered also to say psalms, hymns, and such other prayers made by the Holy Ghost, like the Our Father. Therefore, you shall not say them hastily and recklessly, as if you were unwilling that you are bound to them, but you shall gather your affection and thoughts to say them sadly and more devoutly than any other special prayer of devotion. Truly, since it is the prayer of the holy church, there is no prayer so profitable to which is vocal for common use as that is. And so you shall put away all heaviness, and by grace you shall turn your need into a good will: your bond into great freedom. It shall be no hindrance to you in spiritual occupations. And after this, if you will, you may use other prayers. For a man in the beginning is rude and fleshly, and cannot think noble ghostly thoughts in meditation. If his soul is not yet cleansed from old sin, I recommend this manner of prayer. In the beginning, he is not capable of light spiritual prayer. His feet of knowing and loving are sick from sin. He needs a strong staff to hold him back. This staff is a special prayer of speech ordered by God and the holy church to help men's souls. By this prayer, the soul of a fleshly man who is always falling downward into worldly thoughts and\n\n(Note: The text appears to be in Middle English. No significant OCR errors were detected, but I have made some minor corrections for clarity.) Fleshly affections should be lifted up from them and held by it as by a staff, fed with short words of the prayer as a child with milk, and ruled by it lest they fall into errors or fantasies through their vain meditations. For in this manner of prayer there is no deception for one who steadfastly and meekly labors therein.\n\nThen you see that these men, if any are such who in the beginning of their conversion or soon after have felt a little ghostly comfort in devotion or in knowledge and are not yet established therein: they leave such vocal prayer soon and other bodily exercises, and give themselves wholly to meditation, they are not wise. For often in her rest for her meditations they imagine and think on ghostly things according to their own wit and follow their bodily feeling, and have not yet received grace thereto. And therefore they often overtax their wits. And weaken their bodily strength.\n\nAnd so they fall into fantasies and singular conceits or open errors: and let the grace that God bestows on them be lost. The youth behaves thus due to such vanities: the cause of all this is a great pride of themselves. For when they have felt a little grace they think it so passing above others that they fall into vainglory and lose it. If they knew how little it was that they feel, they should be ashamed to speak of it but in great need. Of this manner of prayer by speech. David says in Psalm 142, \"O Lord, deliver me from my enemies, for you are my God.\" A lord, deliver me from my enemies, or else, \"Heal me, O Lord, and I shall be healed.\" A lord, heal my soul, for I have sinned against you or such other things come to mind, and he thinks so much of God's goodness, grace, and mercy that it moves him with great affection of the heart to love him and thank him by such prayers. Words and psalms that accord with the loving and praying of God, as David said. \"Confitebori Domino quoniam bonus quoniam in semita ejus.\" Love and praise our Lord, for He is good, and by such other means as He is moved to say.\n\nThis manner of prayer much pleases God. For it is only of the affection of the heart, and therefore it goes never unblessed with some grace. This prayer belongs to the second part of contemplation, as I have said before. Whoever has this gift of God reverently, he ought for the time to flee from the presence and company of all men: and to be alone, lest he be hindered. Whoever holds it, may; for it may not long last in its fervor. For if grace comes plentifully, it is a truly wonderful thing for the spirit: though it is pleasing, and it is greatly wearing to the bodily kind. Whoever much uses it, the body is moved and directed here and there as if a man were mad or drunk, and the coward has no rest. This is a point of the passion of love. By great The love and feeling of God were made in my heart not as fire, but glowing like fire. For just as bodily fire burns and wastes all bodily things where it comes, so too does the spiritual fire of God's love burn and waste all fleshly loves and delight in a man's soul. This fire is kindled in my bones, as the prophet Jeremiah says: \"It is as if a burning and shut up in my bones.\" (Jeremiah 20:9) And I cannot hold it in. This is to be understood: The love and feeling of God were not made in my heart like a raging fire, but rather a glowing fire. For just as bodily fire burns and consumes all bodily things where it is present, so too does the spiritual fire of God's love burn and consume all fleshly loves and delights in a man's soul. And this fire is kindled in my bones, as the prophet Jeremiah says. This love fully fills the might of my soul. That is to say, it fulfills my mind, reason, and will of grace, and spiritual sweetness, as marrow fills the bones and marrow within. And not only in the mind but also in the body. Yet it is so powerful within that it strikes out into the body and makes the entire body quake and tremble. It is so far from the bodily kind and so unfamiliar that he cannot grasp it or bear it, but falls and falls down, as the prophet says. Therefore, our Lord tempers it and withdraws the fervor: and suffers the heart to fall into a soberness of greater softness. Who can pray thus often? He will make quick progress in his journey. He will obtain more virtues in a little time than some man without this or another as good will obtain in a long time. For all the bodily penance that he might do, and whoever has this, it does not need to burden the bodily kind with more penance than it bears, if he has it often.\n\nThe third manner of prayer is only in the heart without speech, by grace, rest, and softness of the body. of the soul / A clean heart ought to have that which prays thus. For it is of such men and women that have come into rest of spirit, either by long travel bodily and spiritually, or else by such sharp smiting of love as I have before said, so that their affection is turned into ghostly savour, and they may continually pray in their heart, and love and praise God without great letting of temptations or vanities. As I have before said in the second part of contemplation, this kind of prayer says Saint Paul thus: \"My spirit prays, but my mind is without the fruit thereof. What shall I do said Saint Paul, and he answers and says, I shall pray by travel and desire of the spirit, and I shall pray.\" Pray more inwardly in my spirit without trouble, in the ghostly savor and sweetness of love, by which sight and feeling of love my soul is fed. Thus, as I understand, St. Paul could pray of this kind. Our Lord speaks of this manner of prayer in holy writ, by figure: \"The fire of love shall ever burn in the soul of a devout and clean man or woman, who is the altar's water, and the priest shall every day at morning lay sticks and nourish the fire.\" That is to say, this [person] shall nourish the fire of love in his heart with clean thoughts and fervent desire, so that it goes not out at any time. The Lord gives this to some of his servants as a reward for their labor and a shadow of the love which they shall have in the bliss of heaven.\n\nBut now you see that I speak too high to you in this. For it is not at my disposal to say this prayer, as I speak of, for it is not in your power to pray as devoutly or with such a holy heart as I describe. When you wish to direct your mind upward to God in prayer, you are beset by so many idle thoughts of your own deeds done or yet to be done, and of other people's desires, and such like, that you cannot feel savor or rest or devotion in your saying, and often times the more you strive to keep your heart focused, the farther and harder it is, and sometimes from the beginning to the end, it seems all is lost that you do. And to this, that you say I speak too loftily about prayer, I grant you that I speak otherwise than I can or may do. Nevertheless, I say it for this intent, that you should know how we ought to pray if we did well, and since we cannot, we know then our weaknesses humbly and cry, \"God have mercy.\" Our Lord commanded. Thus, when he said \"Mxxii ex tota aia tua,\" and began with strength, in this asking, make your intent and will in the beginning as whole and as clean to God as you can in your mind, and then begin and do as you may. And though you be not much hindered by your first will, do not be afraid or angry with yourself, nor impatient with God: that he does not give you the taste of ghostly sweetness with devotion as you think that he gives to other creatures, But see thereby your own weaknesses: and bear it easily, holding in your own sight your own prayer as feeble as it is with meekness of heart, trusting also securely in the mercy of our Lord that he shall make it effective and profitable the more than you know or feel. For know well that you are excused from your debt. And you shall have reward for it as for another good deed that you do in charity, though your heart were not therein doing it. Therefore do what lies before you. And suffer our Lord to give. What he wills and teaches him not. Though you think yourself reckless and negligent, and as if you were greatly deficient for such things, nevertheless, you shall lift up your heart to God for this deficiency and all other venial sins which cannot be avoided in this wretched life. Knowing your wretchedness, cry mercy with a good trust of forgiveness and strive no more with it; nor linger longer thereon as you would by mastery, nor feel such wretchedness. Leave off and go to some other good deed, bodily or spiritual, and think to do better another time. But though you fall on another time in the same way a hundred times, a thousand times, yet do as I have said: and all shall be well. Further, a soul that never finds rest of heart in prayer, but all her life time is striving with her thoughts and tarries and troubles with them,\n\nIf she keeps her meekness and charity in other respects, she shall have full much reward in heaven for her good travail.\n\nNow I will tell you a little about meditation. In meditations, it is not possible for certain rules to be set for every man to keep, for they are in free gift of our Lord after the various disposings of chosen souls, and after that state they are in, and also after the profits they gain in virtues and in their estate. He increases their meditations both in ghostly knowing and loving of Him. For whoever is equally knowledgeable in knowing God and ghostly things seems to grow but little in the love of God, and this may be shown openly in the apostles. When they were in that day of Pentecost filled with burning love of the Holy Ghost, they were made neither fools nor foolish, but they were made wonder wise both in knowing and speaking of God and of spiritual things, as much as might have lived in flesh. Thus speaks holy writ of them: \"They were all filled with the Holy Ghost, and they began to speak with great marvels of God, and all that knowing they had by rapture in the love of the Holy Ghost.\" Diverse. Meditations are those which the Lord places in a man's heart. I shall tell you, for this intent, if you feel any of them that you should treat more truly in him: In the beginning of conversion, of such a man who has been much deceived by worldly or fleshly sins, his thought is most often upon his sins with great compunction and sorrow in his heart. With great weeping and many tears in his eyes, he humbly and earnestly seeks mercy and forgiveness from God for them. And if he is tormented sharply by the Lord, he shall think that his sins are ever before him so foul and so horrible that he cannot hide from himself. And though he may hide himself never so carefully, yet shall he find fighting and fretting and biting of his conscience that he shall think himself unworthy. And unless he is comforted by the Lord at some time as He wills, by great mercy, he shall not have any rest. In such torment, he would not be able to endure it, even if the Lord were to grant him rest. Our Lord grants forgiveness of sins or as he wills, bestowing it upon some hearts more or less. In this manner, our Lord works in various ways, and it is the great mercy of our Lord that not only does He forgive the sin or transgression, but He also forgives the penalty for it in purgatory for such little pain here on earth. Furthermore, if He wills, He grants a man the reception of any special gift of God's love. However, before receiving such a gift, a man must first be purified and cleansed by such a fire of compunction for all great sins committed beforehand. David speaks of this pilgrimage in many places, particularly in the psalm Psalm 51: \"Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions.\" Sometimes after this pilgrimage, and sometimes altogether, such a man or another, who by the grace of God has been kept in innocence, receives a meditation of His majesty, either of His birth or of His passion. And when this meditation is made by the Holy Ghost, our Lady Saint Mary's compassion is also involved. Then it is right profitable and gracious. And this is how you will know: When you are stirred to meditation in God, and your thought is suddenly drawn out from all worldly and fleshly things, and you think in your soul of your lord Jesus in a bodily likeness as he was on earth, and how he was taken by the Jews and bound as a thief, beaten and dishonored, scourged and condemned to death, how lowly he bore the cross on his back and how cruelly he was veiled upon it, also of the crown of thorns on his head and of the sharp spear that pierced him to the heart, and in this ghostly sight you feel your heart stirred to such great compassion and pity for your lord Jesus that you mourn and weep and cry with all the mights of your body and soul, wondering at the goodness and love, the patience and meekness of our lord Jesus, that he would endure so much pain for such a sinful wretch as you are. And yet you feel such goodness and mercy. in our Lord, may your heart rise up in love and joy towards Him with many sweet tears, having great trust in the forgiveness of sins and salvation of your soul through the virtue of this precious passion. When you contemplate Christ's passion or any part of His humanity in your heart with devout affection and answering response, know well that it is not of your own working or feigning of any wicked spirit, but by the grace of the Holy Ghost. It is an opening of the ghostly eye into Christ's humanity. Bernardo also calls it the fleshly love of God. Since it is set in the fleshly kind of Christ, it is good and a great help in destroying great sins and a good way to come to virtues, and afterwards to contemplation of His divinity. A man shall not come to the ghostly light in contemplation of Christ's divinity, but first in imagination through bitterness and compassion and by: Stedfast in his thinking, Saint Paul said, \"I have shown among you nothing except Jesus Christ and him crucified. I showed you that I knew nothing among you except Jesus Christ and him crucified. Galatians 1:23-24 For it is written, \"Forbid all joy and all boasting in anything except the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world. Galatians 6:14\n\nFirst, I spoke to you about the majesty and passion of Christ. Now I speak to you of his godhead. For Christ is the power of God and the wisdom of God. 1 Corinthians 1:24\n\nThis manner of meditation a man does not always have, but only when the Lord gives it to him. To some men and women he gives it throughout their entire lifetime. \"Some men are so tender in their affection that when they hear men speak, or even think of his precious passion, their hearts melt in devotion. And they are fed and comforted against all manner of temptations of the enemy. It is a great gift of God to some, which he bestows first pleasantly and afterwards withdraws for various reasons. If a man becomes proud of it in his own sight, or for some other sin by which he makes himself unable to receive it, or else our Lord withdraws it and all other devotions from a man or a woman, for he will suffer him to be tested by temptations of his enemy. And so he disposes a man to know and feel himself more ghostly. He said so himself to his disciples: 'It is expedient for you that I go away from you bodily; for if I go not, the Holy Ghost will not come to you. As long as I was with you, you had no need of him.'\" they loved him much, but it was necessary for them that he should withdraw the bodily form from their sight, so that the Holy Ghost might come to them and teach them to love him and know him more spiritually, as he did on the day of Pentecost. Just as it is necessary for some that our Lord withdraw a little the bodily and fleshly likeness from the eye of the soul, so that the heart might be set and fixed more easily in spiritual desire and seeking of his godhead.\n\nHowever, it behooves a man to suffer many temptations first. And these temptations fall often to some men and women when comfort is withdrawn. By the malice of the enemy, as when the devil perceives devotion much withdrawn. Then he sends to some men temptations of lechery or gluttony. So hot and so burning that they shall think they have never felt any so grievous in all their life time before when they yielded to them. Most sin greatly. In so much that they shall think it impossible to endure long and suffer, unless they have help; and therefore they have much sorrow, both for the lack of comfort and devotion which they were accustomed to, and they have great fear of falling from God through such open sins. And all this works at the suffrance of God, for the devil to make them think good purposes and turn again to sin as they were wont to do. But he who will endure a while and suffer a little pain, and not turn again to sin for anything, the hand of our Lord is near, and helps right away. For he keeps himself safely, and the man knew not how, as the prophet David says in the person of our Lord: \"Come to me in tribulation. P. {con}0. I will relieve you and glorify you in my bliss.\" Some men he tempts by subtly wicked sins, as by mystic temptations. Some men are tempted in faith or the sacrament of the Lord's blessed body, in despair or blasphemy towards the Lord or His saints, or loathing of their life, or bitterness or unpleasant heaviness, or excessive fear of themselves and their bodies, if they present the holy to God's service. Some men are also tempted, especially solitary men and women, through fears, ugliness, and quaking and shaking. They appear to them either in bodily form or in imagining, sleeping and waking, and keep them so that they have no rest. He tempts them in many other ways more than I can or may say.\n\nRemedy for such men and women may be this: First, that they willingly place all their trust in our Lord Jesus Christ and bring to mind often His passion and the pains He suffered for us. They should steadfastly believe that all sorrows and trials that they suffer in such temptations, which seem to an uncaring man as a forsaking of God, are not. Replying not forsaking, but attempting for her better, either for cleansing of her sins before doing so, or for great increase of her mercy and disposing to much grace, if they will endure it and stand firm that they do not willfully turn again to sin. Another remedy is, not to fear or charm as for a sin, nor set malicious stirrings of despair or blasphemy, or any such other that were ugly to hear, in their hearts. The feeling of these temptations fillets the soul no more than if they heard a hound bark or a flea bite. They detain the soul, but they appear not to the soul if a man despises them and sets them at naught. For it is not good to strive with them to put them out by force. For the more they strive with such thoughts, the more they cleave to them. And therefore they shall as much as they may draw out the thought from them and set it to some other occupation. And yet if they will ever cling to them. Then it is good for them that they are not angry or heavy-hearted, but with a good trust in God bear them as it were a bodily pain and a scourge of our Lord for cleansing of their sins. As long as He wills for His love, as He was scourged and bore the cross for her love. And over this, it is good for them to show their hearts to some wise man in the beginning, before they are hardened in the hereafter. And that they leave their own wit and follow his counsel. And that they show them not lightly to any uncaring or worldly man who has never felt such temptations. For they might easily bring a simple soul into despair by uncaringness of themselves. Of these manner of temptations, by which a man seems forsaken by God and is not in comfort of those who are tempted, our Lord speaks thus through His prophet: \"In the reproach of abandonment, I am struck down, and in My afflictions I gather many.\" (Isaiah liiii & in moment of indignation Me I have struck down, and in My afflictions I have gathered many.) I allow the forbearance to last a little. Little, and in a point of my wrath I smote thee, that is to say, all the penance and pain thou suffers here is but a point of my wrath, in regard to the pain of hell or purgatory. And yet, in my manyfold mercy I shall gather thee together when thou thinkest that thou art forsaken. Iob xi. Then shall I, of my great mercy, gather thee again to me, for what thou thinkest that thou art as it were lost, then shall our Lord help thee as Job says, \"Consummatum est: orieris ut lucifer et habebis fiducia,\" that is to say, when thou art brought so low by true trial in temptation, that thou thinkest none help nor comfort, but as thou were a floor-man, yet stand steadfast in hope and pray God. And truly, thou shalt suddenly spring up as the day star in gladness of heart, and have a very trust in God as Job says, \"And also in the comfort of such men, that they should not despair in temptation,\" Ecclesiastes iii. The wise man says thus of our Lord, \"In temptation walk with him, in the first place he chose fear.\" This is to say, this wise man does not want anyone to despair in temptation. In comfort, he tells us: Our Lord does not forsake a man. He goes with him from the beginning to the end. He first draws him to himself through the comfort of devotion. Then comes sorrow and fear and temptation. This is when he withdraws devotion and allows him to be tempted. He torments him in tribulation until he has fully trusted him. And then, our Lord brings him out. The right way and encourages him, making him happy, and then she is with him in his privacy, and yields him her treasure of knowledge and understanding of right wisdom. By these words of holy writ, may you see these temptations or any other, however ugly they may be to a man, if he is in full will to forsake sin, be profitable and speedy to him, if he is willing to suffer and endure God's will. And not turn back to sin which he has forsaken for no sorrow, pain, or fear.\n\nShe drives sorrows and darkness out of their hearts and brings to their souls the light of grace, opening the sight of the soul to see that all the toil they had was profitable to them, yielding also a new spiritual might to withstand the temptations of the devil, and leading them into a sadness of good virtues living. In this state, if they are meek, he keeps them until their last end. And then he takes them all holy to him.\n\nI say this to you if you are tarried or delayed. \"Trusted with such temptations, be not too afraid, but do as I have said and even better if you can. I hope, by the grace of our Lord Jesus Christ, you shall never be overcome by your enemy. Afterward, when you have escaped such temptations or else our Lord has kept you from them through His mercy, it is good for you to turn not your rest to idleness. For there are many a man who takes rest upon himself too soon. But you shall, if you will, begin a new game and a new trial. And it is for entering within into your own soul by meditation to know what it is, and by the knowing of that to come to the ghostly knowing of God. Saint Augustine says, \"By the knowing of myself, I shall heat the knowing of God.\" I do not say that it is necessary for you to travel so or to none other man, but he feels himself stirred by grace as if called thereto. Our Lord gives diverse gifts where so He wills.\" will not withhold from one man or all men alike the safe charity which is common to all, and therefore if a man or woman has received a gift from God, as devotion in prayer or in the passion of Christ or any other thing, however small, let him not leave it for another, unless he feels sincerely a better one. But let him hold onto what he has and trust in it steadfastly, desiring a better only when God wills to give it. Nevertheless, if he is drawn away somewhat and sees a better and feels his heart stirred towards it, then it seems a calling from our Lord to the better, and then it is time for him to follow after and obtain it as quickly as he may. Our holy fathers taught us before that we should know the measure of our gift and not take on more than we have in feeling. We may always desire the best, but we may not always work the best, for we have not yet received that grace. A hound that runs after only what it sees others running after. is he weary, he rests or turns him home always, but if he runs for he sees the hair, he will not spare for weariness until he has gotten it. Right so it is ghostly. Whoever has grace, be it never so little, and leaves willingly the works of it, and makes himself to travel in another which he has not yet, only for he sees or hears that other men do so. He may run a while till he is weary. And then shall he turn home again. And but he beware, he may hurt his feet by some fantasies or that he comes home, But he that works in such grace as he has, and desires by prayer meekly and lastingly after more, and after feels his heart stirred for to follow the grace which he desired, he may surely run, if he keeps humility. And therefore desire of God as much as you may, and without measure of discrection of all that longs to his love or to heavenly bliss, For whoever can most desire of God, most shall feel of him. But work as you may, and cry God mercy for it thou mayst not. Thus. It seems Saint Paul said, \"Unusquisque habet domum suum a Deo. Corinthians VII. One man in this way, another in another: Ephesians IV. Our gift is graciously given, it is the divisions among men. Corinthians II. Some are given the gift of wisdom, some the gift of knowledge, and so on. Itm_ / To know what has been given to us by God, Saint Paul faith that every man has his due from God / and one thus, another thus / For to every man that shall be saved is given a grace in the measure of Christ's gift / Therefore it is expedient that we know the gifts which are given to us by God, that we may work in Him / for by these we shall be saved, some by bodily works, and by deeds of mercy, / some by great bodily penance, some by sorrow and weeping for their sins all their life time, / some by preaching and teaching, some by diverse graces and gifts of devotion shall be saved and come to bliss /\nNevertheless, there is one work which is necessary and expedient to travel in / And I hope an high plain. Way as much as may be in a man's work for contemplation, and it is a man who enters within himself to know his own soul and the mights thereof, its fairness and foulness. In this inward beholding, you shall more see the worship and dignity which it should have by the first making, and you shall see the wretchedness and misery which you are fallen into for sin. From this sight shall come a desire with great longing in your heart to recover again the dignity and worship which you have lost. Also, you shall feel a loathing and a gnawing of yourself with a great will to destroy and bring down yourself and all things that hinder from that dignity and that joy. This is a ghostly pilgrimage hard and sharp at the beginning. Whoever will quickly travel therein, let him quickly travel therein. For it is a pilgrimage in the soul against the ground of all small and great sins, which ground is nothing else but a false misruled love of man to himself. According to Saint Augustine says. A soul must expel all manner of deadly and venial sins, and truly until this crowd is well scourged and deeply purged, and as it were nearly dried up by the casting out of all fleshly and worldly desires and loves, a soul can never feel the burning love of Jesus Christ, nor have the homely presence of his gracious grace, nor have clear sight of spiritual things by the light of understanding. This is the trial that a man must draw his heart and mind from the fleshly love and the liking of all earthly creatures, from vain thoughts and from fleshly imaginations. And out from the love and the carnal feeling of himself, that the soul shall find no rest in any fleshly thoughts, nor earthly affection. Then, in as much as the soul may not find its holy rest in the love and in the sight of Jesus Christ, it is necessary to endure sufferings. This trial is somewhat strict and narrow. And yet I hope it is the way which Christ taught, who would have his perfect gospel preached. sayeng th{us} / Conte\u0304dLuc. xiii. et pauci\ninueniunt ea\u0304 / Stryue ye for to entre by a strayte yate / for the waye yt ledeth to heuen is narow. and fewe men fyndeth it / And how streyte this waye is our lorde telle\u00a6th in a nother place thus / Si quis vult venire post me abneget semetip\u0304m & tolat cruce\u0304sua\u0304 & sequaM. xvi Qui odit ai\u0304am sua\u0304 in hoc mundo / in vitam eternam custoditea\u0304 / That is to say / who so wyl come after me / forsake hymself & hate his owne sou\u2022 payne of this a while / and thenne folowe me / that is to say. in co\u0304\u00a6templacyon of my manhede & of my godhede / This is a strayte waye & a narow that no bodely thyng may passe thorugh it / for it is a sleeng of all syn\u0304e as saynt poul say\u00a6th Cal. iii/ Mortificate me\u0304bra vestra que sunt super terra\u0304 / im\u00a6mundicia\u0304 libidine\u0304 concupiscencia\u0304 malam / Slee your membres vpon erth / not the membres of the body but of the soule / as vnclennes lust & vnskylful loue of your self & to erthely thynges / Therfore as thy traueyle hath ben here before for to The soul of a man is made of three parts: mind, reason, and will. In as much as the mind was made mighty and steadfast by the Father's almighty power, it holds him without forgetting, distracting, or yielding to any creature. It resembles the Father. The reason was made bright and clear, without error or darkness, as perfectly as a soul in an unglorified body might have. It resembles the Son, who is endless wisdom. The love and the will were made clean, burning into God without base love of flesh of any creature, by the sovereign goodness of God and the Holy Ghost. It resembles the Holy Ghost. The soul, which may be called a made trinity and is filled with mind and love of the unmade most blessed trinity, which is our Lord, is the dignity, state, and worship of a man's soul by the nature of its first making. This was the state you had in Adam before the first sin of man. But when Adam sinned, desiring love and delight in himself and in creatures, he lost all his worship and his dignity, and you also in him. He fell from the blessed trinity into a foul, dark, wretched trinity - that is, into forgetting God and ignorance of Him, and into a bestial likeness of Himself. David, in Psalms, says: \"Man, when he was in honor, did not understand; he was made like beasts and gave himself over to senseless animals, and was made like them.\" When he was in worship, he knew it not. Therefore, he lost it and was made like a beast. Consider now the wretchedness of your soul. For just as the mind was once steadied in God, so now it has become unstable. forsaken he finds rest in creatures: now from one to another, and he never can find full rest. For he has lost it in whom is full rest, and rightly so it is reasonable, and the love also, which was pure in ghostly savour and sweetness, now turned into a foul bestial lust and liking in itself, and in creatures, and in fleshly savours, both in the wits as in gluttony and lechery. And in imagining, as in vainglory and covetousness. In so much that thou mayest unwittingly do any good deed, but if thou art defiled with vainglory. Nor canst thou well use any of thy five senses cleanly in no creature delightful, but if thy heart be taken and turned again.\n\nAnd therefore if thou thinkest that I have here before spoken too highly to thee, for thou mayest not take it nor fulfill it as I have said or shall say. I will now fall down to thee as low as thou wilt, for my profit as well as thine: Then say I thus. though thou be never so wretched, have thou never so much sin. forsake thyself and all thy [sins]. Works good and bad. Cry mercy and ask for forgiveness, and you and all Christian souls who trust in His passion and humble themselves, knowing their wretchedness, will receive the fruit of this precious passion only. I beseech myself to the sacraments of the holy church, though they have been encumbered with sin all their lives and no blessing of heaven. You know this well. But it pleases me to say it: See here the endless mercy of our Lord, how low He falls to us and to me and to all sinful wretches. Ask mercy and have it. Thus said the prophet in the person of our Lord: \"Ois enim quicqueque invocaverit nomen dui. Iohannes. .x. salus erit.\" Every man who calls on the name of God will be saved. That is to say, he asks for salvation through Ihu and His passion. He shall be saved. This certainty of our Lord may take hold of some and save them, and some men, in my trust, lie still in their sin and believe they will have it when they please. Then they cannot. For they are taken or were, and so they damningly condemn themselves. But some say that he who cannot love this blessed name Ihu cannot find or feel in it ghostly joy and delight with ghostly sweetness. In the bliss of heaven, he shall be alone and never shall he come there. These words, when I read them, stunned me and made me greatly afraid. For I hope, as you say, by the mercy of our lord, I shall be safe by keeping the commandments. And by very repentance for her evil living before done. Which never felt ghostly sweetness or inward savor in the name of Ihu. And therefore I marvel more that they say contrary to this. And to this I may add, as I think, that their saying, if it is well understood, is true and not contrary to what I have said. For this name Ihesu means nothing else in English but healer or healer. Now every man who lives in this wretched life is ghostly sick. For there is no man that live without sin, which is a ghostly sickness, as St. John says of himself and other perfect men: \"We say that we have no such thing.\" I John i.1-2. The name of Jesus is nothing else but this ghostly health. Therefore, it is true that there is no man who can be safe unless he loves and likes in the name of Jesus. For there is no man who can have a ghostly hole but if he loves and desires ghostly health. Just as if a man were bodily sick, there is nothing so dear, necessary, or desired by him as bodily health; for though you would give him all the riches and worship of this world and not make him whole, you would not please him. It is the same for a man who is sick spiritually and feels the pain of spiritual sickness. Nothing is so dear, necessary, or desired by him as spiritual health. And this is the reason why our Lord took it away from us. A human for our salvation would not be called by any name signifying eternal being or wisdom or righteousness, but only by that signifying the cause of his coming. This salvation was called Ihesu. Therefore, it seems that no one will be safe unless he loves salvation only through the mercy of our Lord Ihesu, and by the merits of his passion, which love he may have that lives and dies in the lowest degree of charity. On the other hand, he who cannot love this blessed name Ihu with spiritual joy nor increase it with heavenly melody here, will never have nor feel the fullness of sovereign joy, which he who might in this life have abundantly through perfect charity in Ihesu will feel and have. So may this saying be understood. Nevertheless, he will be favored and have full measure in the sight of God if in this life he is in the lowest degree of charity by keeping it. In my father's house are many mansions. Some are perfect souls, which in this life were filled with charity. And grace of the Holy Ghost, and singing loving hym in contemplation of Him with wonderful sweetness and heavenly savor. These souls, for they had most charity and grace of the Holy Ghost, shall have highest reward in the bliss of heaven. For these are called God's dwelling places. Other souls that are not disposed to contemplation of God, nor had the fullness of charity, as apostles and martyrs had in the beginning of the holy church, shall have lower reward in the bliss of heaven. For these are called God's friends. Thus calls our Lord in holy write, \"Come, eat, O friends, and be drunken, my beloved.\" As if our Lord said thus, \"You that are my friends, for you have kept my commandments. And set my love before the love of others.\" Of the world you will love me more than any earthly thing, for you who are my friends not only kept my commandments but also fulfilled my counsel, and loved me solely and entirely with all the might of your soul, burning in my love with ghostly delight as principally the apostles and martyrs did, and all other souls that might by grace come to the end of perfection. You shall be made drunk with the highest and freshest wine in my cellar, which is the supreme joy of love in heaven.\n\nHowever, though this is true of the endless mercy of God to you and to me and to all mankind, we shall not therefore, in trust of this, be the more reckless in our living, but the more eager to please Him, especially now that we have been restored in hope by the passion of our Lord to the dignity and bliss which we had lost by Adam's sin. And though we might never fully get it here, yet we should desire that we might. Recover here living a figure and likeness of the dignity that our soul might be reformed, as it were, in a shadow by grace, to the image of the Trinity - which we had by nature. And after shall have fully been in bliss, for it is the life which is most contemplative, begin here in this feeling of love. And ghostly knowing of God by opening of the ghostly eye which shall never be lost nor taken away. But the same shall be fulfilled otherwise in the bliss of heaven. This behest our Lord to Mary Magdalene, who was contemplative, and said thus of her:\n\nMary chose the better part which shall not be taken away from her. (Luke 10:42)\n\nMary had chosen the better part - it is the love of God in contemplation. May her living recover so whole and so perfect cleanses and innocence, knowing and loving of God as thou hadest first. Nor mayst thou escape all the wretchednesses and pains of sin, nor may thy living, mortal flesh destroy and quench all the holy, false, vain love in thyself, nor flee all venial sins it. They will not be able to but if they are stopped by great fear of charity springing out of their lord, as water does from a stinking well. But I would that you might not fully quench it. You might somewhat soothe it and come to the cleanses of your soul as near as you may. For our Lord bids the children of Israel, whom He led into the land of commandment. Deuteronomy II, and in figure to all Christian men, Omne quod calcauerit pestilentiam tuam erit, That is to say, As much load as thou might tread upon with thy foot of very desire. So much shalt thou have in the land of commandment, it is to you the bliss of heaven which you come to. Seek then that you have lost, for I well know who might once have an image of that dignity and that ghostly fairness which a soul had by nature. And he should loathe and despise in his heart all the bliss, the likeness, and the fairness of this world as the stench of a carrion. And he shall never have will for doing other deeds night. Day seeking the fleeting and bare need of the bodily kind, but beseech mourn and pray, and seek how he might return thereto. Nevertheless, in as much as thou hast not yet seen what it is in full, for thy ghostly eye is not yet opened. I shall tell thee one word for all which thou shalt seek and find it. For in this one word is all that thou hast lost. This word is Jesus. I mean not this word Jesus painted on a wall, or written by letters in a book, or formed by lips in the sound of the mouth, or feigned in thy heart by trickery of thy mind. But I mean Jesus Christ, that blessed person, god and man, son of the virgin Mary. Whom this name signifies, that is all goodness, endless wisdom, love, and sweetness. Thy joy, thy worship, and thine everlasting bliss, thy God: thy Lord, and thy salvation. Then, if it be so that thou choosest, thou doest, which desire is so great that it puts out, as it were by strength, all other. thoughts and desires of the world and of the flesh that they may not rest in your heart. Then you seek well your lord Jesus, and what you feel this desire for God, to Jesus. All is one, helped and comforted by a ghostly might, so much that it is turned into love and spiritual sweetness. Into light and knowing of truth, so much that for the time the point of your thought is set upon nothing, it is not felt stirring of vain glory nor of itself nor any other evil affection, for they may not appear at that time, but only enclosed: rested, softened, anointed in Jesus. Then you have something of Jesus. Not him as he is, but a shadow of him. For the better that you find him, the more you will desire him. Therefore, if it comes to my mind, as it were,\n\nBy what manner of prayer or meditation or occupation that you may have the greatest and cleanest desire for him and have the most feeling of him.\nBy the occupation you seek him best and find him therefore. If it comes to my mind. asking what have you lost and what do you seek, lift up your mind and the desire of your heart to Ihu, Christ, though you be blind and cannot see his godhead. And say what you have lost and him you would have. Nothing but him, to be with him where he is, no other joy or bliss in heaven or on earth but him. And though it be so that you feel him in devotion or in knowing, or in any other gift, what it may be, rest not there as though you had found him fully. But yet, since you have found him, always desire after Jesus more and more to find him better, as though you had found nothing in him, for know well what you feel of him: it may be ever so much. Though you were rapt into the third heaven with Paul, yet have you not found Jesus as he is in his joy, Know or feel you never so much of him, he is yet above it, and therefore if you want to fully find him as he is in the bliss of loving, cease never while you live. \"Of ghostly desiring, I had rather feel and have a sincere desire and a clean heart towards my Lord Jesus Christ. Though I see little of Him with my ghostly eye than the joy of heaven and earth, which I might have without this desire to my Lord Ihu. David the prophet felt as I say, when he said thus: Psalm lxxi, \"What profit is it to me in heaven, and what good to me above the earth?\" Lord, what profit is it to me in heaven or what good without You above the earth? As if he had said, \"None at all.\" If thou wilt feel any thing of Him, bodily or spiritual, let it be in Him, for there is none other rest for the heart but in Him.\" David spoke thus: My soul thirsted for Your justifications within me. Lord, my soul thirsted for Your righteousness all the time. Seek it as David did, desiring it.\" Desire / And if you feel the desire for Christ in your prayers and meditations, bind your heart to him, lest it falter from him. If you stumble, seek him whom you have lost; he will be found. For he says, \"Everyone who seeks will find.\" The seeking is treacherous, but the finding is blissful. Therefore, if you wish to find him, seek wisdom, which is Christ, as you would silver and gold. Delve deep in your heart, for there he is hidden. Cast out all allies and likings, sorrows and fears of all earthly things, and so you will find wisdom, which is Christ. Be like the woman in the Gospel who sought our Lord. This is a passage from the Middle English play \"Mystery Plays,\" specifically from the \"Luke\" section of the \"Mystery Cycle\" of the \"N-Town\" plays. The text you provided appears to be a fragment of a scene where the character Lucifer is speaking to a woman who has lost her lantern. Here is the cleaned text:\n\n\"sayth this/ What woman is that, who has lost a drama, and will not light a lantern and search till she finds it/ As one. And when she has found it, she calls her friends and says to them/ Make mirth with me and melody. For I have found the drama that I had lost. This drama is Ihu that you have lost. And if you will, lift up a lantern, it is God's word, as David says/ Lucerna pedibus meis verba tibi/ Lord, your word to my feet is a lantern. By this lantern, you shall see where he is and how you shall find him: cxv. iii. And if you will, you may light up another lantern. It is the reason of your soul. For as our Lord says/ No one lights a lantern and puts it under a bushel.\" (Luke 11:33) Set it under a bushel, but above a candlestick. That is to say, your reason should not be overlaid with earthly business and vain thoughts and earthly affections, but always upward above all vain thoughts and earthly things as much as you can. And if you do so, you shall see then all the mold and all the filth and small motes in your house. For he is light. That is to say, all fleshly loves and desires in your soul, not all. For as David said, \"Who can tell all his transgressions?\" As no man, and you shall cast out of your heart all such sins and sweep your soul clean with the besom of the fear of God, and with the water of your eye wash it. And so shall you find your drama Ihesu. He is drama, he is penny, he is your heritage. This drama will not be found so easily as it is said, for this work is not of one hour nor of one day, but of many days and years, with much sweet and sweat of body and travail of the soul, and if you cease not but seek earnestly sorrow and sigh deeply. / & stowpe lowe tyl thyn eyen water for anguysshe and for payne for thou hast lost thy tresour Ihu\u0304 / at the last whan he wyl wel shal thou fynde thy drame Ihesu And yf thou fynde hym as I haue sayd. that is yf thou maye in clennes of conscience fele the homely and the peesful presence of that blessed name Ihesu cryste as a shadowe or a glemerynge of hym / Thou maye yf thou wyl calle all thy frendes to the for to make myrth with the and melodye for thou hast founden the drame Ihu\u0304.\nSEe now then the curtesye and the mercy of Ihu\u0304 thou hast lost hym\u25aa but where / Sothly in thy hous / that is in thy soule. That is to saye / yf thou had\u2223dest lost al the reason of thy soule by the fyrste synne thy soule sholde neuer haue founde hym ayen / but he lefte to the thy reason. and so he is in thy soule / & neuer shall be lost out of it / Neuertheles thou art neuer the nerer to hym tyl thou haue founde hym / He is in the thoughe he be lost fro the / But thou arte not in hym tyl thou haue founde hym / Thenne was this his Mercy, he allowed him to be lost only where he may be found. It is not necessary to go to Rome or Jerusalem to seek him there, but turn your thought to your own soul where he is hidden, as the prophet says, \"God is a hidden God. Truly, Lord, you are a hidden God, and heal him there. Thus he says of himself in the gospel, \"The kingdom of heaven is like a hidden treasure in the field. Whoever finds it rejoices in it and sells all that he has and buys that field. Iesus is the hidden treasure in your soul. Then, if you might find him in your soul and your soul in him, I am sure for joy of it you would give the loveliness of all earthly things to have it. Iesus sleeps in your heart ghostly, as he once did bodily when he was in the ship with his disciples. But they for fear of the storm were afraid.\" \"Perishings woke him up. Soon after, they saved him from the tempest. Do thou so. Stir him up by prayer and wake him with great crying out of desire, and he will soon rise and help thee. Nevertheless, I hope that thou sleeps more often to him than he does to thee. For he calls thee often with his sweet private voice, and stills thy heart, thou shouldst leave all other lingering of all other vanities in thy soul, and only take care to hear him speak. Thus says David of our Lord: \"Hear, O daughter, and see, and incline your ear to me, and forget your people and your father's house. My daughter, here see and bow your ear to me, and forget the people of your worldly thoughts and the house of your fleshly and kindly affections. Behold here how our Lord calls you and all who will listen to him, what hinders you then that you may not see him nor hear him? Truly, there is so much din and crying in your heart of vain thoughts and fleshly desires that you may not see him nor hear him.\"\" See him/Therefore put away unrestful din and break the love of sin and vanity, and bring into your heart love of virtues and full charity. And then shall you hear your lord speak to you. As long as Ihu finds not his image reflected in you, he is strange and farther from you. For your shape to be arrayed in his likeness, that is in meekness and charity, which are his liveliness. And then will he know you intimately and show to you his privy things. Thus he spoke to his disciples (John xiv.): \"Who loves me will be loved by my Father, and I will show myself to him.\" There is no virtue or work that you may do which you may make like to our lord without meekness and charity, for these two are particularly pleasing to God. And they seem well in the gospel where our lord speaks of meekness: Mt. ii. \"Learn of me, for I am meek and humble of heart.\" He did not say this to you for you to go barefoot or in sackcloth. To go into the desert and stay there for forty days, and not only that, but also to choose your disciples. But learn from me, for I am gentle and humble in heart. Also of charity he says this: \"This is my commandment, that you love one another: as I have loved you, so you also should love one another. By this all men will know that you are my disciples, if you have love for one another.\" John 13:34-35. \"If you have love among you, let it be your guide.\"\n\nNow you have heard a little what your soul is, and what worship it had, and how you lost it. And I have told you that this worship might, by grace and diligent effort, be partially recovered in the feeling. Now I will tell you feebly as I can how you shall more enter into yourself to see:\n\nTo go into the desert and stay there for forty days, and not only that, but also to choose your disciples. Learn from me, for I am gentle and humble in heart. Also, of charity, he says: \"This is my commandment, that you love one another: as I have loved you, so you also should love one another.\" John 13:34-35. \"If you have love among you, let it be your guide.\"\n\nIf you have love for one another, it will be your guide. You shall cease for a time from all bodily works and outward concerns as much as you can. Then draw your thought into yourself, taking no heed of what you hear, see, or feel, so that the point of your heart is not distracted by them. Afterward, draw your thought nearer to yourself from all manner of imagining, if you can, from all things bodily and from all thoughts of your own past deeds or of other men's deeds. This is little mastery to do when you have devotion, but you shall do it with the devotion you have. For then it is truly harder.\n\nGluttony and lechery. This is not the image of Ihu. but it is an image of sin. And Saint Paul calls it a body of sin and a body of death. This image and this black shadow you bear with you wherever you go. Out from this spring many great streams of sin and... Right as out of the image of Jesus. If it were reformed in the beams of ghostly light, shouldst it rise up to heaven as burning desires: clean affections, wise thoughts, and all honesty of virtues. Right so out of this image spring ethics of pride, envy, and such other which cast the down from the honesty of man into a beast's likeness\n\nNow perhaps thou beginnest to think unto what thing this image should be like, & therefore thou shouldst not long study thereabout. I tell thee that it is like to no bodily thing. What is it, thou sayest? Sothly it is naught. And that mayst thou find if thou wilt endeavor as I have said to thee. Draw in to thyself thy thought from all bodily things and then shalt thou find right naught wherein thy soul may rest. This naught is no thing else but darkness of consciousness, a lacking of love and of light. As sin is nothing but a wanting of good, if it were that the ground of sin were much abated and dried up in. the soul were reformed right to the image of Jesus, if you drew into yourself your heart, you would not find anything but Ihu. Not only the naked mind of this name, but you would find Ihu cryst in conscience clearly teaching you. You would find light of understanding: and no darkness of uncouthness. You would find love and liking of him and no pain of bitterness and heaviness. But if your soul comes out from all bodily things and finds nothing but darkness and heaviness, he thinks a hundred winters before he be out again by some bodily delight or vain thought. Nevertheless, in this dark conscience, you must struggle and sweeten. That is to say, the mind must draw in your thoughts from all bodily things as much as you may, and then when you find right nothing from all bodily things as much as you may, and then. When you find right now but sorrow and pain, and blindness in this darkness, if you will find Jesus, endure the pain of this dark conscience and remain a while in it. And here you should beware that you take Jesus' cry in your thought against each darkness in your mind, and through fervent prayer and earnest desire to God, not sitting in the pain of your thought in that night, but in Jesus Christ whom you desire. Think softly on his passion and his meekness, and through his might you shall arise. Do as you would bear it down and go through it. You shall arise and loathe this darkness and this nothing as you loathe the devil, and this trial is the cause of all this writing. For if you feel grace, this darkness of conscience and this nothing that I speak of is the image of the first Adam. Saint Paul knew it well, for he said thus of it: \"We carry the image of the earthly man in a mirror.\" Three times we carry the image of him now. celestis: In this text, we bear the image of the earthly man, who is the first Adam. Similarly, we can now bear the image of the heavenly one, who is Jesus, the second Adam. He bore this image heavily, for it was so burdensome to Him that He cried out, saying, \"O who will deliver me from the body and this image of death?\" And then He comforted Himself and others with, \"The grace of God through Christ, Ro. vii.\"\n\nNow I have told you a little about this image, but if it is far from your understanding, you might not easily comprehend it. I will explain it more openly. This image is a false, misguided love of oneself. From this come all manner of sins through these seven rivers, which are Pride, Envy, Anger, Sloth, Greed, and Lechery. Feel this somewhat by one of these rivers. \"This image stirs out all manner of sin and takes it out of charity if it is deadly or lets the fervor of charity subside if it is venial. Now, may this image not be nothing but rather harmful, for it is a great speaking of love to oneself with such seven rivers as I have said. But now you ask how this can be true? I have forsaken the world and am struck in a house. I meddle with no man. I chide not. I strive not. I neither buy nor sell. I have no worldly concerns but by the mercy of God I keep myself chaste and hold myself from delights. And over this I pray, I travel bodily and spiritually as I may. How should then this image be so much in me as you speak of? I answer and grant you that I hope you do all your works and more. And it may be true as I say. You are busy trying to stop the rivers outside, but the spring within happens to be left open. You are like a mother who has her yardstick sticking well with many.\" \"Ringinges from it. He went and stopped the ringing and left the spring hole, thinking all was safe, but the water sprang up at the ground of the well and stood still so much that it corrupted all the fairness of his garb, yet it renews no water. Right so may it be with you. If it is so that you have, by grace, stopped the runners of this image without, so much the better; but beware of the spring within. If you stop and clean it as much as you can, it will corrupt all your flowers in the garden of your soul, showing never so fair outwardly in the sight of men. But now you ask, where shall I know if the ground is stopped, if I approach it? To this I shall tell by trial how you shall know this image if it is in the ground and how much it is in the ground, and thereby you shall know how much it is stopped and how little also in the ground. Pride is not else as clerks say, but love of one's own.\" If you love and esteem someone more in your own worship, then the more pride you feel and the more you believe yourself to be holier, wiser, better, and more virtuous than the other. God has given you the grace to serve him better than others have. If you feel a stirring of pride in your heart, you are indeed holier, wiser, better, and more virtuous than the other. This feeling shows an excellence and an overcoming of self in your soul's sight. You feel love, delight, and vain pleasure in yourself that you are so. This is a sign that you bear this black image. If it proves true for men's eyes, it shows him openly in God's sight. But you say that you cannot flee such stirrings of pride, for often you feel it against your will. And therefore you hold it sin or, if they are sin, they are nothing but venial. As for this, I say that the feeling of these stirrings of pride:\n\nIf you love and esteem someone more in your own worship, the more pride you feel and the more you believe yourself to be holier, wiser, better, and more virtuous than the other. God has given you the grace to serve him better than others have. If you feel a stirring of pride in your heart, you are indeed holier, wiser, better, and more virtuous than the other. This feeling shows an excellence and an overcoming of self in your soul's sight. You feel love, delight, and vain pleasure in yourself that you are so. This is a sign that you bear this black image. If it proves true for men's eyes, it shows him openly in God's sight. But you say that you cannot flee such stirrings of pride, for often they are against your will. And therefore you hold them sin or, if they are sin, they are nothing but venial. Regarding this, I say that the feeling of these stirrings of pride: Pride, or any other springing from the corruption of this foul image or the enemy's instigation, is not a sin to the extent that you feel them. And that is a grace and a privilege by virtue of Jesus Christ's passion granted to all Christian men baptized in water and the Holy Ghost. For original sin, however, when this feeling is received unwarranted in your thought and turned into love and liking, then there is sin, more or less, according to the measure of the love. Sometimes venial, sometimes deadly, I cannot fully tell you. Nevertheless, I shall say as I think.\n\nThen, the stirring of pride is received and turned into liking so much that the heart craves it for a full rest and a full delight. And seeks no other end but only liking in it. Then this pride is deadly sin, for it makes and craves this delight as its god without any standing of reason and will. But now you ask, what kind of fool is it who prides himself as his god? No one who lives would do so, I reply. I cannot tell you in particular who prides himself to death in pride, but in general I will say this: There are two kinds of pride. The one is bodily pride, the other is ghostly pride. Bodily pride is of fleshly living men, and ghostly pride is hypocrites and heretics. These three sins that lead to death through pride, I mean of such a fleshly living man as St. Paul speaks of: \"If you live after the flesh, you shall die.\" Then I say this: A worldly man, who loves and seeks primarily the worship of himself, and cherishes it in his heart and the end of his blessedness, sins mortally in pride. But now you ask, who would choose love of his worship in place of his god? I reply: He who loves his worship as if he seems better and greater in estate than any other, and trusts in it as much as he can if he loves it. A heretic sins mortally in pride. For he loves his rest and delight in it, but if a worldly man loves worship of himself and pursues it, yet if he would not for the gaining or saving of it commit a deadly sin or break charity to his own Christian brother, he sins venially, to the measure of his love and liking with other circumstances. A heretic sins mortally in pride. He loves his rest and delight in it. A person who openly opposes and speaks against what he believes to be against God and the church, and clings to it despite it being against the church's ordinance, makes it his god. But he deceives himself, for God and the church are one and accorded together. Whoever does this, he does so against both. Therefore, he who says he loves God and keeps his commandments, yet despises the church and sets its laws and ordinances made by Him and those in charge of all Christian men aside, he lies and deceives God. But he deceives himself, for he loves himself more than God and sins mortally. In thinking he most pleases God, he most displeases Him, for he is blind and will not see. Of this blindness and false resting of a heretic in his heart. A man of heresy speaks thus to the wise: \"There is a way which seems right to a man, and its end is death. This way is called heresy, for other fleshly sinners who sin mortally and lie in their common way, they suppose they are apart from themselves. And they feel a pricking in their conscience that they do not go in the right way. But a heretic supposes that he does well and teaches well, and yet no man so well. And so he thinks that his way is the right way, and therefore feels no pricking of conscience nor remorse in his heart. And truly, unless God sends him mercy, he goes to hell. And yet he thinks that he is to have the blessings of heaven for his teaching.\"\n\nThe hypocrite sins mortally in pride: \"He is a hypocrite who seeks vain joy for himself. When a man does many kinds of pleasure in this manner, a man does mortal sin.\" good deeds bodily and ghostly, and then is put to his mind by the suggestion of the enemy, beholding himself and his good deeds. He perceives this stirring and receives it willingly, for he thinks it is good and from God, inasmuch as it is true, for he does think that good deeds are better than other men's. When it is received thus by the assent of his will, a good year rises from it alone and a delight in his heart of himself, that he so much grace has that it raises his mind out of all other thoughts, both spiritual and fleshly, for the time, and sets it in vain joy of himself as in a rest of his heart. This raising in spiritual pride is delightful, and therefore he keeps it, holds it, and is not weary of it as much as he may. For this love and vain delight he prays and wakes; he fasts and wears the hair and does other afflictions; and all this grieves him but little. He loves, he thanks God sometimes with his mouth. The time brings a tear out of his eye, and then he thinks himself safe enough. But truly, all this is for love of himself, which he cherishes and receives as if it were love and joy in God, and in that is all the sin. He does not choose sin willfully for sin, but he chooses this delight and joy that he feels for God, as the rest of his soul, which is sin without displeasure or aversion of will. For he thinks it is a joy in God, and it is not so. And therefore he sins mortally. Job says thus of a hypocrite: \"Rejoice, hypocrite, in your own portion, and it shall be your lot. If your loftiness is lifted up in the heavens, and your head touches the sky at the last end, you shall be cast out as dung is cast out.\" The joy of a hypocrite is no more than a point. For if he enters into heaven with rising heart, and his head touches the skies at the last end, he shall be cast out as dung is cast out. The joy of a hypocrite is but a point. If he worships himself never so much, and enjoys himself never so much all his life time, and\n\n(Note: The text appears to be in Middle English. Here is the cleaned text in modern English:\n\nThe time brings a tear out of his eye, and then he thinks himself safe enough. But truly, all this is for love of himself, which he cherishes and receives as if it were love and joy in God. In this lies all his sin. He does not choose sin willfully, but he chooses the delight and joy that he feels for God, as the rest of his soul, which is sin without displeasure or aversion of will. For he thinks it is a joy in God, but it is not so. And therefore he sins mortally. Job speaks of a hypocrite: \"Rejoice, hypocrite, in your own portion, and it shall be your lot. If your pride is lifted up in the heavens, and your head touches the sky at the last end, you shall be cast out as dung is cast out.\" The joy of a hypocrite is no more than a point. For if he enters into heaven with rising heart, and his head touches the skies at the last end, he shall be cast out as dung is cast out. The joy of a hypocrite is but a point. If he worships himself excessively and enjoys himself excessively all his life time,) A man or a woman who disposes himself to live contemplatively, if he forsakes himself in will and offers himself holy to God, A full willingness he had not to sin in pride wittingly, nor have joy in himself willingly, but only in God if he could and might. And after this full willingness, he felt many stirrings of vanity, and delighted in himself for the time, for he perceived not this liking was but vain sin, especially if when he came to himself he reproved himself and opposed this stirring with the displeasure of his will and asked mercy and help of God. Then the liking which before was sin, our Lord of His mercy soon forgave it. And yet he shall have made for his good trouble in opposing, and it is a courtesy of our Lord granted to all those who are specifically His servants, and more homely of His court, as are all those who for His love forsake in a good true will all worldly and all fleshly sin, and even his holy body and soul unto His service here might and conscience. Enclosed and true religious, who for the love of God and salvation of their souls, do this primarily. Souls enter into religion approved by the holy church, or else if it be so that they enter first for a worldly cause, such as for bodily sustenance or some other such reason. If they repent and turn it into a spiritual cause, for the service of God, those who keep this will and pursue it as they may upon their free will are true religious. Also, whether it be a man or woman, whatever degree they be in holy church, priest, cleric, or layman, widow or maiden or wife, if they will, for the love of God and salvation of their soul, forsake all the worships and likings of this world in this world in their heart truly and fully between God and him, and offer their will entirely to be his servant upon his might by devout prayers and holy thoughts, with other good deeds that they may do bodily and spiritually and keep their will wholly to God steadfastly. These are specifically God's servants in the holy church. And for this good will and good purposes that they have, they are rewarded in the holy church. Those who serve God shall increase in grace and charity while living here. And they shall have a special reward in the blessings of heaven before other chosen souls who did not wholly offer their will and body to God's service, neither openly nor privately as they did. I call those God's servants and of his court more particularly. If they yield to the stirrings of vain glory when they feel such stirrings and perceive it not for reason and understanding, they do not die in this loving of vain glory. For it will keep them generally set in their heart before to please God and forsake all manner of sin if they knew it kept them there. And they shall keep it as long as the root of that will is kept whole.\n\nFurthermore, I say more in comfort to them and all others in the state of anxiety included. And so. by the grace of God, those who enter religion and are approved in the holy church will have a special reward and singular worship in the bliss of heaven, superior to the worship of this world without comparison. If you could see what it is, you would not desire the worship of this world if you could have it without sin, and would not change your state, whether of angels or of the religious. This singular reward in the bliss of heaven is called \"acidental reward.\" However, I will explain more openly: there are two rewards in the bliss of heaven that the Lord gives to chosen souls. The first is sovereign and principal, as is loving and knowing Him according to the measure of charity given by God. The soul living in mortal flesh / This medicine is best and supreme, as it is God himself,\ncoming to all souls that shall be saved, in what state or degree they have lived in the holy church, more or less,\naccording to the quantity and measure of her charity in his life. For he who loves God most in charity,\nshall have the most reward in the bliss of heaven. For he shall love God most and know Him, which is the supreme reward,\nAnd as for this reward, it shall be that some man or woman, be it a lord or lady, knight, squire, merchant, or plowman, or any degree,\nshall have more reward than some priest, friar, monk, canon, or anchorite included. And why?\nSincerely, for he loved God more in charity,\nAnother reward there is, which our Lord gives for special good works that a man does willingly above what is commanded to him,\nOf the three principal deeds, doctors of the holy church make mention,\nOf martyrdom. preaching. and. A man who performs these three works, exceeding all others, will receive a special reward called an aureole. This is nothing more than a singular and special token given by God in recognition of a deed done before others who did not perform such a deed in the sovereign medium of love of God. The same applies to all other special good deeds, which are acceptable to God's sight if done sincerely, and excellent in the sight of the holy church. Additionally, the more excellent the religion is, the more excellent is the deed done in the church, and the taking of the order of a priest, either for the cure of souls or for ministering the sacraments of the church, or for singular devotion to please God and profit oneself through the sacrifice of the Eucharist. Precious body of our Lord Jesus Christ is this, truly they are special deeds. & openly shown in the domain of holy church, and in the sight of our Lord, when they are done sincerely for God they are excellent, and they shall have special reward each man in his degree in the bliss of heaven. The state of bishop and prelate is above all these deeds, as this accidental reward shows. This is indeed suggested by holy writ, where it says thus in the prophet Daniel.\n\nDaniel, go to the end of thy bodily death, and thou shalt stand in thy place as a prophet at the last day. And truly, as Daniel shall stand as a prophet at the last day of judgment and have the worship and the excellence of a prophet over the sovereign blessed reward of love & sight of God, rightly thou shalt stand as an equal. An anchor in that source / and rely upon the sort of religion. And so of other excellent deeds / and have a singular worship passing other me at the day of doom /\nNow by these words thou mayest, if thou wilt believe them,\nconceive comfort for thy degree of living / and matter for humility, for though it be so that thou shalt have so much reward specifically for thy state of living if thou art safe,\nnevertheless, it may be that many a wife and many worldly women shall be nearer to God than thou, and love Him more and know Him better than thou shalt, for all thy state.\nAnd that ought to be a shame for thee, unless thou art bent on getting love and charity as fully and perfectly as a worldly man or woman.\nFor thou mayest have as much charity of the gift of God as he or she who dwells still in worldly business.\nThou shalt have as much of the sovereign reward as he, and thou shalt over that for thy state which thou hast taken, have a singular reward and a worship which he shall not have.\nIf thou wilt do well. Make yourself and forget your state as if it were nothing. By itself, it is nothing. Your desire and business should be to destroy sins and to get charity and meekness and other spiritual virtues, for all lies in that. I have nearly forgotten this image, but now I turn to it again. If you will understand more pride there is in it, try this: Look now wisely and do not flatter yourself. If loving, praying, or worshiping, or fleshly favor of worldly men or other things please you, tear it to vain gladness and pay yourself. Think steadily in your heart that men should praise your life, reward your speech more than others, and on the contrary, if they reprove you and set you at nothing, hold yourself a fool or a hypocrite, or speak evil of you falsely, or in any other way unskillfully harm you. And for this, if you feel your heart heavy with a grievous heaviness against them, and a great one. Sing in your heart with steadfastness, to endure any shame or vileness in the sight of the world. If it is thus with thee, it is a sign that there is much pride in this dark image, though thy stirrings be but little and venial. They show well that there is much pride hidden in the depths of thy heart, as the fox dares in his den. Thy stirrings, with many more springing from this image, make it so that thou canst hardly do any good deed without some pride or vain delight in thyself. And so with thy pride thou deflowers all thy good deeds and makes them loathsome in the sight of thy Lord. I do not say that they are lost. For they are mixed with this pride. But I say that they are not as pleasing to thy Lord as they would be if they were simple and truly rooted in the virtue of meekness. And therefore, if thou wilt have purity of heart to come to the love of God, it behooves thee not only to flee the rest of thine sins. Her heart in vanity by wilful consent to pride and its reckless looking in your face, if it be against your will. But also the feeling of your pride you shall flee and eschew as much as you may. But though you may not do so unless you are quick and ready in guarding your heart, as I shall tell you afterwards.\n\nTurn this image upside down and look well at it, and you shall find two members of envy and anger fastened to it. With many diverse branches springing out of them. The which let love and charity to your eyes, the which you should have to thine eyes Christian. The branches of envy and anger are these: hatred, evil suspicion, false and unskilful demurring, malice rising from the heart against them, disdain and unkindness, and backbiting. And misrepresentation, unskilful blaming, anguish, and heaviness against him you despise or speak any evil of. A gladness of his disease, a feeling against sinful me and others, and wilt not do as they think they should do. \"Greet desire of your heart disguised under the color of charity and right wisdom, it seems good that they are well punished and chastised for her sin. But if you examine it well, you will find it more bitter fleshly against the person than spiritually against the sin. You shall love the man, however sinful he may be, and hate the sin in every man, what he may be. Many are deceived in this, for they set the bitter in place of the sweet and darkness in place of light, against the prophet saying, \"You say that evil is good and good is evil, and you put darkness for light and bitter for sweet.\" Woe to them that say good is evil and evil is good, and set darkness as light and bitter in place of the sweet. Thus do all those who should hate the sin and love the person, hate the person instead of the sin, and therefore it is a craft in itself who could do it well.\"\n\n\"It is no mastery to wake and fast till your head aches, nor for\" To go to Rome and to Jerusalem, bearing only your feet, not to linger and preach. If you would win over all men by your preaching, it is no great feat to build churches and chapels: to feed the poor and make hospitals. But it is a great man who loves his very Christian brother in charity and hates his sin wisely, for even these desires before mentioned are good in themselves. However, they come to good men and to bad. Each man might do them if each man can. I hold it no great feat, but to love one's very Christian brother in charity and hate one's sin. No man can do this except only good men, who have it from God's gift and not from their own effort. Romans 2: \"Charity is spread and shed in your hearts by the Holy Ghost, which is given to you. Therefore, it is more precious and more dear for you to come by.\" All other good deeds without this make not a man.\n\nAccording to St. Paul, \"Charity is spread and shed in your hearts by the Holy Ghost, which is given to you.\" Therefore, it is more precious and more dear for you to come by. A good man, for the love of God, fasts, awakes, goes on pilgrimage, and sincerely forsakes all the likings of the world in his heart without feigning. He shall have his reward in the bliss of heaven. An hypocrite, for vain glory of himself, does the same deeds and receives his reward here. An hypocrite or heretic has no meekness nor charity. Nor is he sent forth by God or the holy church. If they preach, they have their reward here. A good man in a worldly state, for the love of God, makes many churches, chapels, abbeys, and hospitals, and does many other good deeds of mercy. He shall have his reward in the bliss of heaven, not for the deed in itself, but for the good will and the charity he has towards thee. of God to do good deeds / An other man for vanity of himself and worldly worship, and for his own name does the same good deeds and has his reward here / The cause is in all these that the one has charity and yields it to none but the other, our Lord knows and none but He.\n\nAnd therefore we should love and worship all men in our hearts: approve, examine, and receive all their deeds that have the likeness of goodness, though the doers in God's sight be bad, save the open heretic and the open one.\n\nAnd it is a great mystery for a man to love his very Christian brother in charity. All this saying may be openly proved by Saint Paul's words thus: 1 Corinthians 13:1-2. If I speak with the tongues of men and of angels, but have not love, I am nothing. And if I have faith so as to remove mountains, but do not have love, I am nothing. And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, I am nothing. If I speak the language of men and angels, and I have no charity, I am nothing. And if I have so great a faith that I can move mountains, but I have no charity, I am nothing. I may give all I possess to the poor and surrender my body to the flames, but if I have no charity, it profits me nothing. It seems that, according to St. Paul's words, a man can do all good works bodily without charity, and that charity is nothing but for loving God and his Christ as himself. Therefore, any wretched captive living on earth should have no delight, trust, or security in himself for anything he can or may do with all his bodily might or his kindly reason, since all this is worthless without love and charity towards his Christ. And this charity cannot be obtained by one's own works. for it is a free gift from God given to a meek soul, as St. Paul says. Who then dares boldly say that I have charity or I am in charity? Sincerely, no man can say it truly. But he who is perfectly and sincerely meek, others may believe in themselves and hope that they are in charity by signs, but he who is perfectly meek feels it, and therefore may truly say it. Thus meek was St. Paul, and therefore he himself said, \"Who shall separate us from the charity of God? Revelation 8: Tribulation and affliction. &c. Who shall separate me from the charity of God which I have in Christ Jesus? Many men have done charitable deeds and have no charity, as I have said. For to reprove a sinner for his sin to his amendment and in convenient time is a charitable deed; but to hate the sinner in place of the sin: it is against charity. He who is truly meek can separate that one from that other, and no one. A man who possesses all moral virtues of philosophers cannot hate sin in others, as he hates it in himself, but he cannot truly love the man in charity despite his philosophy. If a man knows all clergy and divinity and is not sincerely meek, he is likely to err and stumble, confusing the one for the other. Meekness, however, is worthy to receive a gift from God, which cannot be learned by the teaching of man. Therefore, the meek man can hate sin and truly love the man. But now, perhaps you begin to fear what I have said, that charity cannot be obtained through any work that you may do. To this I reply that there is nothing as hard to obtain as charity; this is true within our experience. And on the contrary, I say that there is no gift from God that can be so easily had as charity: For our Lord gives no gift so freely, so gladly, or so commonly as He does charity. How shall you obtain it? Then have it say you be meek and lowly in spirit, and you shall have it. And what is lighter to do than to be meek? Nothing. It seems that there is no thing that can be had as easily as charity. Therefore, one must be much afraid Be meek and have it. This said James the apostle. Deus superbis resistit. Huilibus aute et dat gracia. Our Lord he says opposes the proud, but to meek men he grants grace, which grace is properly his charity. For according to the measure of your meekness, so shall you have charity. If you have meekness imperfectly only in will: not in affection, then you shall have imperfect charity. This is good, for it suffices for salvation, as David says. Inperfectum meum vidistis oculis tuis, P. Lord with your eyes of mercy you see my imperfection. But if you have meekness perfectly, then you shall have perfect charity. And this is best. The other thing we need to have it if we will be safe. And this we should desire. Then if you ask me who is the other, it is fear. perfectly make / You shall have no more of me of meekness at this time but this: He is meek, truly know himself as he is. Now turn yet again to this image if you want to assess how much anger and envy is hidden in your heart that you do not feel. Look well and behold yourself wisely when such stirrings of anger and envy against your very Christian self arise. The more stirred that you are by malice, bitterness, or wicked will against him, the more this image is in the heart. For the more you grut you should not only cleanse your heart from deadly sins but also from venial ones as much as you might. And yet, though it be so that you feel no evil against your very Christian for a time, you are not certain that the ground of anger is quenched in you, nor yet are you lord of the virtue of charity. For suffer him to touch you a little by angry or a sharp word, and you shall feel at once if your heart be\n\n(Note: The text appears to be in Middle English. Here is a cleaned-up version of the text:)\n\nPerfectly make,\nYou shall have no more of me of meekness at this time but this: He is meek; truly knows himself as he is. Now turn yet again to this image if you want to assess how much anger and envy is hidden in your heart that you do not feel. Look well and behold yourself wisely when such stirrings of anger and envy against your very Christian self arise. The more stirred that you are by malice, bitterness, or wicked will against him, the more this image is in your heart. For the more you grut, you should not only cleanse your heart from deadly sins but also from venial ones as much as you can. And yet, though it be so that you feel no evil against your very Christian for a time, you are not certain that the ground of anger is quenched in you, nor yet are you master of the virtue of charity. For suffer him to touch you a little by angry or a sharp word, and you shall feel at once if your heart be affected. Yet, one makes a hole through fullness of charity. The more you are stirred and ill-willed against the person, the farther you are from charity. And if you are not stirred against the person, neither by angry countenance outwardly nor by subtle hate in your heart for despising and condemning him or for showing contempt for him. But the more shame or disgrace he does to himself in word or deed, the more pity and compassion you have for him. As you would have for a man who is out of his mind, and think you cannot find in yourself the ability to hate him. For love is so good in itself, but pray for him and help him, desiring his amendment not only with your mouth as hypocrites can do, but with affection of love in your heart. Then you have perfect charity for your very Christian brother. This charity perfected Saint Stephen when they stoned him to death. This charity counseled Christ to those who would be his perfect followers, whom he said, \"Love your enemies and do good to those who hate you.\" You hate them / pray for those who persecute you. And therefore, if you want to follow Christ, be like him in this: love your enemies and sinful men, for they are your very brethren. Consider how Christ loved Judas, who was both his deadly enemy and a sinful traitor. How kindly Christ was to him. how benevolent. how courteous / and how lowly to him, though he knew it was damning, he pursued him: and sent him to preach with the other apostles. He gave him power to perform miracles. he showed him the same good cheer in word and deed as he did to the other apostles / he washed his feet and fed him with his precious body / and preached to him as he did to the other apostles / he did not openly rebuke him, nor did he neglect him, nor despise him, nor spoke evil of him / and yet, though he had done all these things, he had only spoken the truth. And moreover, when Judas took him, he kissed him and called him friend. All this charity shown to Judas by Christ, whom he knew to be: The text appears to be written in Early Modern English, and it is mostly readable. I will remove unnecessary line breaks, whitespaces, and other meaningless characters. I will also correct some obvious typos and errors.\n\nThe text reads:\n\n\"devil in no manner feigning or flattering but in the sincerity of good love and clean charity / For though it were true that Judas was not worthy to have any gift from God or any sign of love for his wickedness, nevertheless it was fitting and suitable that our Lord should show, as He is / He is love and goodness to all His creatures, as He did to Judas / I do not say that He loved him for his sin. Nor did He love him as He loved Saint Peter / but He loved him as much as he was His creature: and showed him tokens of love if he would have been amended by them / Follow after such love if you may / for though you are stuck in a house with your body: nevertheless in your heart, where the seat of love is, you should have a share of such love for your eyes, Christ, as I speak of, whoever thinks himself to be a perfect lover and follower of Christ's teaching, who is in this love and charity as he preaches and teaches and is poor in worldly goods as Christ was, and can cry.\" Love his even Christian man, good and bad, without hypocrisy, flattery, or disdain in your heart against the man. Angrily reproving, he deceives himself. The nearer he thinks he is, the more he is a deceiver. Christ said to those who would be his disciples: \"This is my commandment, that you love one another as I have loved you.\" John 15:12. If you love as I have loved, you are my disciples. But now you ask, how shall you love him who is bad as well as him who is good? To this I say: you shall love both good and bad in charity, but not for the same reason I will tell you how. You shall love your even Christian as yourself. Now you shall love yourself only in God or else for God. In God you love yourself when you are righteous by grace and virtuous. And you love yourself only for that righteousness and virtues that God gives you, then you love yourself in God, for you love not yourself. You are instructing me to clean the text by removing meaningless content, modern editor additions, and correcting any OCR errors while preserving the original content as much as possible. Here is the cleaned text:\n\nYou yourself love God, and for God's sake you love yourself, as if you were in deadly sin and wanted to be made righteous and virtuous, then you do not love yourself as you are, for you are unrighteous but as you would be. In the same way, you will love your own Christ if they are good and righteous. If they are good and righteous, you will love them by charity in God alone because they are good and righteous. For you love God in them more than if they are wicked sinners, as your enemies who hate them or other things which you have full knowledge that they are not in grace. Yet you will love them, not as they are, nor as good men and righteous men, for they are bad and unrighteous. But you will love them for God's sake, so that they might be good and righteous. And so you will love nothing in Him but that which is contrary to unrighteousness, and that is sin. This is, as I understand, the teaching of Saint Augustine to distinguish the love of the man from the hatred of sin and the love of your own Christ. He is meek or... \"You would truly love this image only for itself and none other. Lift up this image and look carefully, and you shall see covetousness and love of earthly things occupying a great part of this image. Though it seems little, you have forsaken riches and much honor of this world, and are separated in a dungeon, but have you forsaken it completely? I hope not yet. It is less mastery to forsake worldly goods than to forsake the love of them. Perhaps you have not forsaken your covetousness but have changed it from great things into small, from a pound to a penny, and from a silver piece to a dish of half a penny. This is a simple change. You are no good merchant. These examples are childish, nevertheless they signify more.\" Some thing that thou hast not, with which thy heart is troubled and disturbed, there is covetousness in this image. And if thou wouldst try better, look if anything that thou hast been taken away from thee by mastery or by borrowing, or by any other way. And thou may not get it back, and therefore thou art displeased and troubled in thy heart, both because thou wilt have that thing and may not have it, and also against him who has it, thou art stirred to strive and quarrel with him because he might restore it to thee and will not. This is a sign that thou lovest worldly goods. For thus do worldly men, when their good and riches are taken from them, they are heavily sorrowful, angry, and quarreling openly by word and deed. But thou doest all this in thy heart privately, where God sees, and yet thou art in a greater default than a worldly man. For thou hast forsaken in appearance the love of worldly things. But a worldly man has not done so, and therefore he is excused, though he strives and pursues for his. You shall obtain goods lawfully, but now you say that it is necessary for you to have things that belong to it as well as a worldly man. I grant it to you, but you should not love it for itself, nor should you have attachment or sorrow in the losing or withdrawing of it. For as St. Gregory says, \"As much sorrow as you have in the losing of a thing, so much love you had for its keeping.\" Therefore, if your heart were made whole, and you had a sincere desire for spiritual things and saw the least spiritual thing with a pure sight, you should set all your love and liking of any earthly thing at naught. It should not cling to you. To love and to have more than you need merely for pleasure and liking is a defect. But to fetch your love up onto the thing that needs it for itself is also a defect, but not so great. However, to have and use the thing that it needs without attachment. Love it more than kind or need asks for it, without which the thing cannot be used; it is no defect. Indeed, in this regard, I believe that many who have stated and shown poverty's likeness are greatly hindered from the love of God. I accuse no man or woman who has taken the state of willful poverty, whether religious or secular, or what degree they be in, as long as their love and affection is bound and fastened to one earthly thing that they have or would have. For St. Augustine said to the Lord, \"You love him little, Augus,\" he who loves anything with the love of which he loves not for the sake of that thing. The more love and covetousness of any earthly thing is in the heart, the less is the love of God. For though it be so that this love of earthly things puts out the pure love and clear sight of spiritual things. He is not out of charity but if it so much hinders the love of God and of her very Christian, truly it hinders him and prevents him from the fervor of charity, and also from the special reward which he should have in the bliss of heaven for perfect power. And that is a great loss if he might see it. For who might know ghostly reward how good, how precious, and how worthy it is, for it is everlasting? He would not for the love of all earthly joy or the hour of all earthly things if he might have it without sin let or less the least reward of the bliss of heaven which he might have if he would. I speak further than I do. But I pray, do as I say by the grace of God, if thou canst or any other man who so will. For that would be a comfort to my heart that if I may not have it in myself as I say, I might have it in thee or in any other creature which has received more plenteousness of his grace than I. But see now, then, since covetousness in the naked ground lets a man or a woman. A woman so much from the ghostly feeling of God's love exceeds worldly men and women, who by all their wits and bodily labors night and day study and strive to get riches and abundance of worldly goods. They can have no other delight but in worldly things, nor do they want it, for they seek it not. I say no more about him at this time: in this writing I speak not to them. But this I say, if they could see and would see what they do, they should not do so.\n\nYet there is more in this image, though it be dark. And that is fleshly love of oneself in gluttony, acedia, and lethargy. These fleshly likings make a man completely bestial and far from the inward savor of the love of God. And from the clear sight of spiritual things. But now you say, since you need necessities to eat and drink and sleep, and it may not be done without liking, therefore you think this is as unto this. I say to you, if you keep eating or drinking and in other necessary things of your body. body measure in thy need and thou receivest no more than kindness asks\nAnd all this thou doest for spiritual delight which thou feelest in the soul\nI grant thee truly that then thou sinnest right nothing therein,\nfor then thou canst well eat and sleep.\nSincerely and without doubt, I am far from thee in knowledge and further from thee in action.\nTo eat I have by nature, but to know how to eat I may not but by the grace of God.\nSt. Paul had by grace this knowledge, as he says himself, thus:\nUbi et in obsidis institutus sum. Philippians iii. I know how to be filled and to be hungry,\nto have need and to be in want, I can both abound and suffer need.\nIn him who comforts me I possess strength.\nSt. Augustine said to the Lord: \"Thus, Lord, thou hast taught me that I should take food as a medicine.\nHunger is a sickness of nature,\nand food is a medicine therefor.\nTherefore, desiring thee, it comes to me in as much as it is natural and necessary.\" no sin but when it passes into lust and willful liking, then it is sin. And therefore, truly, all you who are in authority must strive to depart wisely from lust and willful liking, for they are so intertwined that one comes with the other. It is hard to receive one as need and reprove the other as willful lust, which often comes under the guise of need. Nevertheless, need is the root of this. And need is no sin, for a man ought to eat and drink and sleep, therefore the lust and liking that comes under the guise of this need is the lesser sin. For a man does not sin mortally commonly in gluttony. But if he is encouraged by other deadly sins beforehand, then he may more easily sin mortally in this. For it is true that he who sins mortally loves his flesh more than God. But he who lies indeedly in pride or envy or such other sins is so blinded by the devil that for the time he has no power over his free will. Although he may not readily oppose fleshly likings when they come, he falls willfully to them, as a beast does to carry. And since he has no general will before God primarily due to being in deadly sin, therefore his lust, which he falls into lightly, is deadly sin for him, as he makes no one accompanying, neither general nor specific. But another man or woman, who in grace and charity has always a good general will to God in his soul, whether he sleeps or wakes, eats or drinks, or whatever good deed it is that he does, provided it is not evil in itself by which will and desire he chooses God above all things. And he prefers to forbear all things of the world rather than anger his God for love of him. This will, though it be but general, is of such great virtue by the grace of our Lord Ihu that if he falls into lust and liking of meat and drink or such other sicknesses, either by excess of gluttony in eating or drinking too often or too greedily or too lustfully or too suddenly, it saves him. And this is true as long as he remains charitable by other deeds. He keeps his general will towards all that he does. specifically, if he recognizes among his own wretchedness and cries out for mercy. He is specifically opposed to such fleshly lusts, for our Lord is good and merciful. These venial sins of gluttony He forgives right away to a meek soul. For the stirring and the liking of gluttony in as much as they are hardest to flee due to the need of the bodily kind among all other sins are most excusable and least dangerous. Therefore, you shall not rise against the root of this sin as you shall against all other sins, for the root of this sin is only necessity which may not be escaped unless you will do worse as sell need as many fools do, who should sell themselves and spare the true man. That is to say, they should sell unwilling lust and spare and keep the bodily kind. They do not do so. But against all other sins, you shall arise to oppose. Destroy not only deadly sins and great vices, but also against the root of it as much as you can. See by this skull, you may not live without food and drink, but you may live without lechery if you will, and never but the better. Therefore, you shall not flee only the deed of it which is deadly sin, but also wilful liking of it in your heart without death which is venial sin. Sometimes it is deadly, but also you shall strive against the root of it to destroy the feeling and the rising of fleshly desire. But this strive against the root of lechery shall be ghostly, as by prayers and ghostly virtues, not by bodily penance. For well you know that if you fast and wake and scourge yourself, and do all you can, you shall never have cleanness and chastity without the gift of God and the grace of meekness. You should sooner sleep yourself than sleep fleshly stirrings and feelings of lust and lechery either in your heart or in your flesh by any bodily penance. But By the grace of God, a meek soul may be greatly hindered and destroyed, and the spring may be greatly dried. It is very costly in body and soul. In the same manner, one can say of pride and covetousness and such other things. For thou mightest live if thou were not proud or covetous, and therefore thou shalt destroy all the feelings of the flesh as much as thou canst. But in gluttony thou shalt rise and strike away the unwholesome stirrings. Save the ground whole.\n\nAnd therefore he who rises against the feeling of fleshly liking in food and drink more fully and more sharply than of pride or covetousness, which for they seem fair are not lightly reproved, or of envy, or of lechery, I say that he is half blind. For he sees not yet spiritual uncleanness, as of pride and envy how foul it is in God's sight. I hope that if a man might see with his eye spiritually how foul pride and covetousness are in God's sight and how contrary to him, he would be more loath to stirrings of pride and the vain liking of it. The more angry and rise against the evil will of envy or anger, than many a stirring or liking, either of gluttony or of lechery. Not everyone believes this, however. Commonly, men are more eager to feel a stirring of fleshly sin, and have more sorrow and sadness for it than for the great delight in vanity or other spiritual sins. But they are not wise. If they understood holy writ and the teachings of the doctors, they would find, as I say, which I may not and will not repeat now. I will not excuse them for falling into the delight of gluttony and lechery, because I know well that all the varieties of them are sin, more or less, according to the measure of the lust of the sin and other delightful circumstances. But I would have you know and charge all, each sin as it is, the more, the more spiritual sins, the less, the less, fleshly sins. And yet, you shall nevertheless hate and flee both bodily and spiritual ones, to the best of your ability. For know well you fleeshly. Desires and unwelcome likings in food and drink, or any likings that exceed reasonable need, though they are not always great sins to him; yet to the soul you desire. Therefore, if you want to attain purity of heart, you must be opposed to unwelcome stirring of fleshly desires. But against the strong one shall not rise. As I have said before, for the reason is need. As kindly hunger, which you must feel and tend to in due time, and help yourself against it by the medicine of food. As you would help yourself reasonably against a bodily sickness, you might more freely serve God both bodily and spiritually. For know well that any man or woman who is occupied spiritually in thoughts, unwelcome pain or hunger deliberately taken, or bodily sickness in the stomach or head, or in some other part of the body for the lack of good self-rule, by too much fasting or by any other means, will much hinder the spirit and much impede him from. You know and behold the knowledge and experience of spiritual things, but if he has more grace, bodily pain, either from penance or sickness or else bodily occupation sometimes does not hinder the fervor of love for God in devotion, but often increases it. Nevertheless, I hope that it does not hinder the fervor of love in contemplation, which may not be had or felt sadly except in the rest of body and soul.\n\nFor this reason, you skillfully long for and keep your bodily kind upon reason, and suffer God to send what He will, whether health or sickness, and take it gladly, and grumble not against God willfully. Do as I say, take your food as it comes. And order it for yourself if necessary on reason, and take it gladly as for necessity: But be well aware of lust that comes with necessity. Eschew it as much as you would too little, and so when you have done, and then it comes to your mind, the biting of conscience that you have eaten too much. And then begin to tarry and draw to yourself excessive bitterness. Lift up the desire of your heart to your good Lord Ihu, and know yourself for a wretch and a beast. Ask him for generosity, and say that you will amend it, and trust in forgiveness. Leave that then and tarry no longer with it, nor strive much as you would destroy it utterly, for it is not worthy for that. You shall never bring it so about but directly order the reward to some other occupation, bodily or spiritual, after you feel the disposition that you might profit in other virtues, such as meekness and charity. For he who has in his desire and in his travel none other reward to none other thing but meekness and charity, always crying after them how he might have them, he shall in that desire work and follow and after profit and grow in all other virtues, such as chastity, abstinence, and such others, if he has little reward in them in a year more than he should without this desire, he profits in seven, if he strives with glory. Get to the then meekness and charity. And if you want to travel and work diligently to obtain them, you will have enough to do in getting the [thing]. And if you can get the [thing], they will rule and measure you privately in how you shall eat and drink, and so govern all your bodily needs, so that no one will know it except you. And this will not be in perplexity, nor in anger, nor in heaviness and sadness, nor in lusts or in appearances. But in peace of a glad conscience with a sad restfulness. I spoke further than I thought to speak in this matter. Nevertheless, do as I say if you can. And I hope God will make it all well. By this you may somewhat see in this image of sin how much it hinders you. The Gospel says that Abraham spoke to the rich man in hell in this way: \"A great chasm is fixed between us and you, and those who wish to come to you from us cannot, nor can they cross over to us.\" There is a great chasm. That is, a thick darkness between us and them, which we cannot come to, nor they to us. This dark image. in the soul and mind may be called a great chaos / it is great darkness. For it prevents us from coming to Abraham, who is Jesus, and prevents Him from coming to us:\nLift up the lantern and see this image of five widows by which comes in your coming into the soul, as the prophet Morier says, \"Nostras / Death comes in through our windows.\" {con}. These windows are the five senses through which your soul goes out from itself / and seeks its delight and its feeding in earthly things against its own kind / as by the eye for seeing curious and fair things / and so of other senses. By the unwilling use of these senses in vanity, your soul is much hindered from spiritual senses within / and therefore it behooves you to stop these windows or spear them / but only when necessary ask for them to be opened:\n\nAnd that would be little mastery to it if you could once see your soul by clear understanding what it is and how fair it is in its own kind / Nor is it that it is so overlaid with a \"But you, a black soul of this image, do not know it. Therefore, you leave behind the inner sight of yourself and seek your food like an unreasonable beast. Our Lord Manasseh speaks thus to a chosen soul in holy writ: \"Cani. I, Cani, am unknown to you among women. Go out and walk after the steps of your companions and pasture your own flock / It is much to say. Your soul, fair by nature made to the likeness of God, a woman in body for the first sin, causes you not to know yourself / Angels' food should be your delights therein / Therefore, you go out by your bodily wits and seek your food and your pleasure like a beast of the flock / This is a reproof to you / And therefore turn home again.\"\" yourself and hold the within, and ask no more without, except for swine's meat. If you will always be a beggar, ask and cry out to your Lord Jesus, for he is rich enough, and more willing to give than you ask. And run no more out as a stray from the flock. It is a worldly man or woman who has no more delight but in his bodily senses. And if you do this, your Lord Jesus will give you all that you need. For he may lead you into his celestial kingdom and make you taste of his wines which please him best, for he has many tons. A chosen soul, enjoying holy writ, says of our Lord: \"He introduced me to the king's wine cellar. He led me into his celestial kingdom. That is to say, first into myself to behold and know myself, and after he led me into his celestial kingdom.\" But you say that you do so, you see no worldly things nor hear any, and have no use of your bodily wits more than necessary, and for your thought were enclosed. But to this I say, if you do thus as I hope you do, then you have stopped a great widow of this image. Yet you are not certain, for you have not stopped the private holes of the imagining in your heart. For if you see me not with your bodily eye, you may see me in your soul by imagination, and so you can do with all bodily things. Then if your soul is fed willfully by imaginings of vanities of the world, and\n\n(Note: The text appears to be written in Early Modern English. No major OCR errors were detected, but there are some minor inconsistencies in spelling and punctuation that have been preserved to maintain the original text's character.) Desiring of worldly things for a willful comfort and ease, truly, if your soul is within you as for your bodily senses. It is nevertheless far from being so without such vain imaginings, but now you ask whether it is any great sin for a soul to occupy itself in such vanities, either in thoughts or in imagining. I would wish you would never ask this question, for he who truly loves God asks not commonly whether this is greater sin or this. For him it shall think that which hinders him from the love of God is great sin, and him shall think nothing sinful but that thing which is not good, and let it hinder him from the love of God. What is sin but a wanting or a forbidding of good? I do not say that it shall be painful to him as a deadly sin or a venial should be. Nor do I say but that he knows deadly from venial and flees it more.\n\nNevertheless, some things I will say about your question. Your desire draws more out of my heart than I thought to say. A man made a great supper and called many to it. He sent his servant to invite those who were invited after it was prayed. The first excused himself and said he couldn't come because he had bought a town. The second also excused himself and said he couldn't come because he had bought five yokes of oxen to test them. The third had wedded a wife. I will speak of the first and the last, and tell you about the one in the middle.\n\nHe bought the oxen; for this was his purpose. Five yokes of oxen represent the five beasty wits that a man has. The man who was called to the supper was not reproved for buying the oxen but for testing them and therefore not coming.\n\nJust as that man went to test the oxen and did not come, so I tell you: to have your wits and use them. It is not a sin to delight in creatures, but if you do so willfully and choose such vanity as your final rest for your soul, it is deadly, for you make it your god. Therefore, you will be separated from the supper. St. Paul forbade us this when he said, \"Do not yield to your lusts.\" A person encumbered by deadly sin will not easily escape it, even if they do not see it, but I hope it does not concern you. If you delight in your wits and such vanity, but in it you keep charity on other sides and choose this delight not as your final rest of your soul but set God before all things in your desire, this sin is venial to a greater or lesser degree. thou shalt not be put from the supper in the bliss of heaven for these venial sins, but thou shalt be deprived of the tasting and enjoying of that delightful supper living on earth. But if thou art busy with all thy might in opposing such vain sins, for though it be so that venial sins do not break charity, truly they hinder the fervor and the ghostly feeling of charity.\n\nBut now you say that you cannot keep away from hearing vanities. For diverse men frequently come to speak with you and tell you such tales of vanity. As to this I say, you come with your even Christian is not much against you but helps you sometimes if you act wisely. For you may test thereby the measure of your charity towards your even Christian, whether it be much or little. You are commanded as each man and woman is to love your even Christian principally in your heart and also beside, for to show them tokens of charity as reason requires of you according to your might and your knowing. Now therefore show it here. Whoever speaks with one who is unknown to you, as to what he is or in what degree he is, be quick to listen with a good will to understand what his will is. Do not be dangerous or let him linger long without a response, but look how ready and how glad you would be if an angel from heaven came and spoke with you, so be ready and eager to speak with your very Christian brother when he comes, for you do not know what he is or why he comes or what need he has of you or you of him until you have inquired. And though you be in prayer or in devotion, it seems unwilling to break off. For you think you should not speak to him, If you can well love your very Christian brother, it should not hinder you from speaking discretely with him. Discretion you shall have on this manner, as I think: Whoever comes to you humbly to ask what he will, and comes to tell his disease and to be comforted by your speech, receive him gladly and\n\n(Note: The text appears to be written in Middle English, and there are several spelling errors and abbreviations that need to be expanded and corrected for modern English understanding. The text also contains some punctuation and formatting inconsistencies that have been corrected for clarity.) \"say what he will for ease of his own heart, and when he has done, comfort him if you can, gladly, generously, and charitably. And then, if he wishes to fall into idle tales or vanities of the world or of other men's deeds, answer him little and do not encourage his speech. He will soon tire and take his leave. If it is another man who comes to teach you as a man of the holy church, here him humbly with reverence for his order. If his speech comforts you, do not teach him. It does not concern you to teach a priest, unless his speech comforts you not. And he will soon take his leave. If it is another man who comes to give alms or else to hear you speak, or to be taught by you, speak godly and meekly to them all, reprove no man for his faults. It only concerns you if he is the one you know will take it from you, and briefly, say as much as you can.\" You should profit from this, namely ghostly, if you can and he will take it. Keep silence about all other things as much as you can. In a short time, you will have but little pressure that will let you. I think it is better if you can. By what I have said, may you see a little of the darkness of this image of sin. Not because I have discovered it fully to you as it is, but because you may see more if you look well. But now tell me, how do you know that I bear such an image about me as you speak of? I can answer this. I may take upon me a word said by the prophet Osee, and it is this: \"Invent an idol for me.\" That is to say, I have found a false image within myself, which men call a monster, wretchedly formed and shaped with the wretchedness of all these sins which I have shaken off. By these I am cast down in many fleshly lusts and worldly vanities, from cleanness of heart and feeling of. \"ghostly virtues more than I can or may say, and that I repent and cry God mercy, by this wretchedness that I feel in myself more than I have said, may I tell better of thine image. Gen. 3: God made Adam and his wife garments of skins. Our Lord made to Adam and to his wife garments of a beast's hide. In token that for his sin he was driven like a beast, with which beastly clothes we all are born and enveloped and disfigured from our kindly shape.\nThis is an ugly image to behold. The head is pride. Pride is the first and principal sin, as the wise man says. Proverbs 3: For what are the past behind me that I see not, I extend my hands. I shall forget all worldly things which are behind, and I shall reach out to them no more.\" \"stretch me forward, the breast in which is the heart is envied, for it is no fleshly sin but a devil's sin, as the wise man says, Invidia diaboli mors intravit in orbterarum. Sap. r Imitantur illum qui partes eius sunt. By envy of the devil, death comes into all the world, for thou art all those who are of his party following him therein. The arms of it are wrathful as much as a man wreaks him of his wrath by his arms against Christ's bidding in the gospel. M. hi. Si quis te percutit super unam maxillam, da ei alteram. If a man strikes you on one cheek, give him the other. The belly of this image is gluttony, as St. Paul says, Esca ventri et venter escis. p. cc. destructum. Mete serves the belly, and the belly serves to get mete, but God shall destroy both belly and mete. That shall be at the last end in the full reforming of his chosen and in the condemning of\" reproued / The membres of it are lecherye of the whi\u2223che saynt poule sayth thus / No\u0304 exibiatis me\u0304bra vestra arma iniquitatis ad peccatum / ye shall not yeue your membres specyally your pryue membres for to be ar\u2223mes of synne / The fete of thys ymage are accydye / Therfore the wyse man saythe to the slowe for to styre hym to good werkes / Discurre festina suscita amicum{pro}u\u0304. {con} tuum / That is to saye / Renne quyckely aboute vnto good werkes & haast the soone / for the tyme passyth / & reyse vp thy frende whiche is Ihesu by deuoute prayer & medytacyon / Here hast thou herde the membres of this ymage.\nTHis is not ye ymage of Ihesu it is lyker an yma\u00a6ge of the deuyl / For the ymage of Ihesu is made of vertues with mekenes and perfyte loue and charyte but this is of false flesshly loue to thyselfe with al thyse membres festnyd therto This ymage berest thou & ene\u00a6ry man what that he be vntyl by grace of Ihesu it be so\u0304 dele destroyed & broken downe / Thus it semith that da\u00a6uyd sayth in ye sawter boke / A man is carried away in imagination. But in vain is he disturbed: Pm viii This is to say, though a man be made in the beginning to the image of God stable and steadfast, yet, by cause of sin he passes his time in this world in the image of sin. By which he is unstable and troubled in vain. Also St. Paul speaks of this image thus: \"As we have borne the image of the earthly man here before, first Adam, who is the image of sin. Rightly let us now bear the image of the heavenly man, Jesus, who is the image of virtues.\" What shall you do with this image? I answer you with a word that the Jews said to Pilate concerning Christ. John i:18 Crucify him. Take this body of sin and crucify it. That is to say, break down this image and slay the false love of sin in yourself, as Christ's body was slain for our sin and our iniquities. Thy followers of Christ have crucified and slain the flesh, the image of sin, with all its lusts and unlawful desires. Break down pride and envy, and raise meekness. Also break down anger and replace it with love and charity towards your very Christ. In place of covetousness, put poverty in spirit. In place of accident, replace it with fervor in devotion with readiness for all good works. And in place of gluttony and lechery, practice sobriety and chastity in body and soul. Saint Paul said thus: Deposing the old man, the image of sin of the old Adam, with all his members, for he is rotten in desires of error. And you shall put on the new man, who was created in righteousness and holiness. You, a new man who is the image of God through holiness and righteousness, full of virtues, will help destroy this image. Truly, your Lord Jesus, in His power and in His name, will help you destroy this work of sin. Pray to Him fervently and desire it. And He will help you.\n\nGather your heart together and do as the wise man says when he says, \"Guard your heart above all else, for out of it flow the sources of life. Proverbs 4:23.\" With all your busyness, keep your heart. For it is true that when it is well kept, pure thoughts, clean affections, burning desires for virtues and charity, and the bliss of heaven come forth from it and make the soul live a blessed life.\n\nOn the contrary, if it is not kept, as our Lord says in the Gospel, \"From the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders.\" Evil thoughts and unclean affections come from the heart, defiling a man as our Lord says. They either destroy life or lead to destruction. A man is but his thoughts and loves. These make a man only good or bad. As much as you love God and your neighbor and know him, so much is your soul. And if you little love him, little is your soul, and if you love not at all, nothing is your soul. It is not for good, but it is much for sin. And if you would know what you love, look where you think. For where the love is, there is the eye, and where the liking is, there is most heart thinking. If you love much God, you like to think much of him, and if you love little, then you think little of him. Rule well your thoughts and affections, and then you are virtuous. Begin then and break this image when you have inwardly thought of yourself and your wretchedness as I have said, how proud, how vain, and how envious, how malicious, how covetous, how fleshly. You are full of corruption. How little knowing, feeling, or tasting you have of God and of spiritual things. How wise, how quick, and how much tasting you have in earthly things. And shortly, you think yourself full of sin as your body is full of flesh. Do not be too afraid though you think so of yourself. And when you have done this, lift up the desire of your heart to your Lord Jesus, and pray to him for help. Cry to him with great desires and sighings that he will help you to bear this great burden of this image. Or else, that he will break it. Consider it a shame for you to be fed with swine's meat of fleshly tastes that should feel a spiritual taste of heavenly joy. If you do this, then you begin to arise again against the whole ground of sin, as I have said. And it may be that you will feel pain and sorrow, for no soul can live without great pain but if he has rest or delight either in his Creator or in a creature. Then when you rest against yourself with a fervent desire to feel of your Lord Jesus, and to draw out your love from all bodily things and from rest in your bodily feeling, so that you are overwhelmed by yourself, and think that all creatures rise against you and that all things which you delighted in before turn to pain, and what you forsake thus yourself, and you cannot easily find comfort in God, necessities of the soul will suffer pain. Nevertheless, I hope that whoever endures this pain steadfastly clinging to the desire and naked mind of Jesus Christ, and desiring that he would not have but his Lord and fall not lightly therefrom, nor seek comfort outside for a time, for it lasts not long. Our Lord is near, and soon he will ease your heart. For he will help to bear your body full of corruption, and with his merciful might of gracious presence, he will break down this false image of love in yourself, not entirely but little by little. Thou shalt be somewhat referred to his happiness/ After such a whole rising against thyself when it is passed, thou shalt more soberly and more easily rule thyself. And thou shalt more sadly keep thy thoughts and thy affections to know whether they be good or bad. And if thou feelest a stirring of pride thou mayst have/ and suffre not it to escape lightly away/ But take it in mind and rent it, break it, and despise it/ & do all the shame that thou mayest thereunto/ Look thou spare it not. Nor believe it speaks truly, however fair it seems/ for it is false though it seems sooth as the prophet Isaiah says/ That is to say, thou man of my people, they that say thou art blessed and holy, they beguile and bring thee into error. And if thou doest this often hastily, thou shalt, by the grace of Ihu, within short time stop much of the spring of pride. And much abate thy vain delight thereof, thou shalt unless thou hast felt it/ And when thou hast stopped it, thou shalt grieve for it. \"feel it if it shall be so weak and almost dead that it will not much grieve thee, and then thou shalt have a ghostly sight of meekness, how good and how fair it is, and thou shalt desire it and love it for its goodness itself. And if need be, endure contempt and reproach for love of right wisdom. Upon the same manner, when thou feelest stirrings of anger and malice, rising of the heart or any other evil will against thy very Christ for any reason, though it seem reasonable and for charity keep it, and be ready with thy thought to repress it, that it turn not into fleshly appetite at every instance and follow it neither in word nor in deed as much as thou canst, but as he rises, smite him down again, and so shalt thou slay it with the sword of fear of God, lest it grieve thee. For know well in all these stirrings of pride, vanity, envy, or any other, as soon as thou perceivest it with the displeasure of thy heart.\" You shall oppose it with your reason. Though it may seem that it clings stubbornly against your heart against your will, do not fear. It does not harm your soul. In the same way, you shall oppose all evil stirrings of covetousness, accident, gluttony, or lechery. Be ever ready with your reason and your will to reprove and despise them.\n\nAnd it may be that you do better and more readily if you set your heart most upon one thing, and that thing is nothing else but a ghostly desire for God: for His pleasure, for His love, for His knowledge, for His sight, and for His presence by grace here in a little feeling, and in the bliss of heaven in a full being. This desire, if you keep it, will tell you which is sin and which is not, and which is good and which is better than good. And if you will fix your thoughts on it, it will teach you all that you need, and it will give you all that you lack. Therefore, when you shall rise against the ground of sin in general or else in any specific sin, hang fast upon this desire and set the point of your thought more upon God whom you desire, rather than upon the sin which you reprove. For if you do so, then you fight for God, and He shall destroy sin in you. You will much sooner come to your purpose if you do so than if you leave your meek desire to God primarily and will set your heart only against the stirring of sin, as though you would destroy it by your own might. You shall never so bring it about. But do as I have said, and it will be better if you can. I hope, by the grace of Jesus, you will make the devil ashamed, and all such wicked stirrings you will break away, so that they will not much trouble you. And in this manner, the image of sin can be broken down and destroyed: by which you are shaped from the kindly shape of Christ's image, and you shall be changed again into the image of Jesus, the man, by meekness. charyte & then shalt thou be ful shapen to ye self ymage of god here lyuyng by a shadowe in conte\u0304pla\u00a6cyon & in the blysse of heuen in ful sothfastnes. Of this shapyng to ye lyknes of cryst spekith saynt poule thus / Filioli quos iterum perturio doner xp\u0304s formetur in vo\u00a6bis / Gal. My dere chyldren whiche I bere as a woman bere\u00a6th her chylde vnto cryst be aye\u0304shape\u0304 in you / Thou hast conceyued cryst by trouth & he hathe lyfe in the in asmo\u00a6che as thou hast a good wyl & a desyre for to serue hym & plese hym / but he is not yet full shapen in the ne thou in hym by fulnesse of charyte / And therfore saynt poul ba\u2223re the & me & other also with traueyle as a woman bere\u00a6th a chylde vnto y\u2022 tyme yt cryste hath his ful shape in vs and we in hym / \nWHo so weneth for to come to the werchyng & to ye ful vse of conte\u0304placyon & not by this waye / yt is for to saye not by full hede of vertues he comyth not by the doore & therfore as a theyf he shal be caste out I say not but yt a man may by the yeft of god haue by ty\u2223mes a \"tastyng and a gleaming of life contemplate / Some man in the beginning / But the sad feeling of it shall he not have / for Christ is the door and he is porter / & without his leave and his life may there no man come in as he says of himself / Nemo venit ad patrem nisi per me / Ioh iv No man comes to the father but by me / That is to say / No man may come to contemplation of the godhead but he be first reformed by fullness of meekness and charity to the joy of Jesus in his majesty /\n\nI have told you a little, as I think, first of contemplative life what it is, and then of the ways which by grace lead thereto. Nothing for I have it in feeling and in working as I have it in speaking. Nevertheless, I would through these words such as they are first stir my own negligence to do better than I have done. And also my purpose is to stir the heart of any other man or woman who has taken the state of contemplative life to travel more diligently and more meekly in the manner of life.\" A simple word I have been given grace to say, if any word within it moves or comforts you, and if it does not or you do not take it seriously, study it not long but set it aside until another time, and give yourself to prayer or other occupation. Take it as it comes and not all at once. These words I write, take them not strictly but where it seems to me, by God's good will, that I speak briefly, either for lack of English or due to a lack of reason. I pray for correction only where necessary. I write to those who long not only for a mother but for any other who has a contemplative state of life.\n\nThe grace of our Lord Jesus Christ be with you. Amen.\n\nA man is the image of God according to the soul, not the body.\n\n1 Corinthians 1:15.\n\nThrough the Passion of Christ alone should mankind be restored and reformed, for it was lost through the first sin. That the Jews, pagans, and false Christians be not effectively reformed through the passion for its own defect\n\nThat there are two manners of reforming this image: one in fullness, another in faith\n\nThat reforming in part is in two manners: one in faith, another in feeling\n\nThat through the sacrament of baptism, it is grounded in the passion of Christ, this image is reformed from original sin\n\nThat through the sacrament of penance, it stands in contrition, confession, and satisfaction, this image is re-\n\nHow in the sacrament of baptism and of penance, through a profound invisible working of the holy ghost, this image is re-\n\nThat we should steadfastly reform this image by faith if our conscience witnesses to us a full forsaking of sin and a true turning of our will to God living\n\nThat all souls living meekly in the faith of holy church and have quickened faith in love and charity are reformed by this sacrament. Capitulum/x.\nA soul, reformed, must always fight and strive strongly against the stirrings of sin while living. A soul may know when it is stirring up sin and when not.\n\nCapitulum/xi.\nThis image is both fair and foul while it is in this life, though it may be reformed. And of the various feelings privately had between these souls, reformed and un reformed.\n\nCapitulum/xii.\nThere are three kinds of men: some are not reformed, some are reformed only in faith, and some in faith and feeling.\n\nCapitulum/xiii.\nHow the soul, in its former state, transforms itself into various beastly forms. They are called lovers of this world.\n\nxiv.\nHow lovers of this world hinder the soul's own reforming in various ways.\n\nCapitulum/xv.\nA little counsel for those who love this world if they wish to be reformed in their own soul before parting.\n\nCapitulum/xvi.\nReforming. in faith and feeling may not be obtained but by grace and much bodily and spiritual training in the length of time /\n\nChapter XVII\nThe reason why so few souls in reward of the abundance of others come to this reforming in faith and in feeling /\n\nChapter XVIII\nAnother cause also of the same / And how willful bodily customs indiscreetly rewarded and used sometimes hindered one hundred souls from feeling more grace /\n\nChapter XIX\nHow that without much bodily and spiritual attention and without much grace and meekness souls may not be reformed in feeling and kept thereafter /\n\nChapter XX\nAn entrance how a soul shall have her meaning and working that will come to this reforming, by the example of a pilgrim going to Jerusalem, and of two manner of meekness /\n\nChapter XXI\nOf tarries and temptations the souls feel by their ghostly enemies in their ghostly knowing and going to Jerusalem, and of remedies against them /\n\nChapter XXII\nOf a general remedy against wicked stirrings and painful tarrying the fallen to their hearts. Of an evil day and a good night, what it means, and how the love of the world is likened to an evil day, and the love of God to a good night,\n\nOf an envious day (Caplm xxiii)\n\nHow the desire of Jesus is felt in this lightsome dark night, which stills all stirrings of sin and enables the soul to perceive ghostly lightnings from the heavenly Jerusalem that is Jesus,\n\nOf false illuminations feigned by the foe from the true light of knowing (Caplm xxv)\n\nHow great profit it is to the soul to be brought through grace into a lightsome darkness, and how a man shall dispose himself if he will come there,\n\nCapm xxvii.\n\nThat in regard to a soul, the working of our Lord Jesus is divided into four times: calling, justifying, sanctifying, and glorifying.\n\nCaplm xxviii.\n\nHow it happens that the souls beginning and perfecting in grace seem to have more love, according to outward tokens, than some who are perfect. It is not so within: Capitulum xxix.\nOn how a man shall have knowing of his own soul, and how a man should set his love in Jesus, God and man, one person.\nCapitulum xxx.\nHow this manner of speaking of reforming in feeling of a soul shall be taken and on what wise it is reformed, and how it is found in St. Paul's words.\nCapitulum xxxi.\nHow God opens the inner eye of the soul to see Him, not all at once but by diverse times, and of three manners of reforming a soul by example.\nCapitulum xxxii.\nHow Ihu is high to the soul, and why He is called fire.\nCapitulum xxxiii.\nOf two manners of love formed and unformed, what it means, and how we are bound to love Ihu much for our making, but more for our turning away, but altogether most for our saving through the gifts of His love.\nxxxiii.\nHow some soul loves Ihesus by bodily fervors and by its own manly affections, and how some love Ihesus more restfully by ghostly affections, one stirred in ward through special. Capitulum xxxv:\nThe gift of love among all the gifts of Jesus is most worthy and profitable. And how Jesus does all things in the hearts of his lovers only for love, and how love makes the use of all virtues and good deeds light and easy.\n\nCapitulum xxxvi:\nHow love, through gracious beholding of Jesus, leads the soul to lose the savour and delight in all earthly worship.\n\nCapitulum xxxvii:\nHow love, through gracious beholding of Jesus, quenches all stirrings of wrath and envy softly and reforms in the soul the virtues of peace and patience and perfect charity, as he did specifically in the apostles.\n\nCapitulum xxxviii:\nHow love quenches covetousness, lechery, and gluttony, and quenches the fleshly savour and delight in all the five bodily senses softly and easily through gracious beholding of Ihu.\n\nCapitulum xxxix:\nWhat virtues and graces a soul receives through the opening of the inner eye into the gracious beholding of Ihu. It may not be obtained only through human effort but through special grace and effort as well. xl. How special grace is shown in beholding of Ihu, and how a soul shall have it in His absence and presence, and how a soul shall desire it always is the gracious presence of Ihu.\n\nxl. A commandment of prayer offered to Ihu by a contemplative soul, and how stability in prayer is a sure work to stand in. And how every feeling of grace in a soul may be said, \"Jesus.\" But the purer the soul, the worthier is His grace.\n\nxl. How a soul receives a gracious love through the opening of the ghostly eye, able to understand holy writ. And how Jesus hides Himself in holy writ reveals Himself to His lovers.\n\nxliii. Of the private voices of Jesus yearning in a soul, whereby it shall be known, and how all gracious illuminations made in a soul are called the speakings of Jesus.\n\nxliii. How through gracious opening of the ghostly eye, a soul is made wise meekly and sincerely to see the diversity of degrees in holy church. Truly, to see angels' kind first in their nature, Colossians 45.\n\nHow the blessed angels' kind can be seen by the same light of grace, and how Jesus is God and man above all creatures, according to what the soul may see him here, Colossians 46.\n\nHere ends the chapters of the second book.\n\nSince you desire greatly and ask for it out of charity to hear more about the image which I have before described in part, I will gladly, with fear, fulfill your desire, and with the help of our Lord Jesus Christ, in whom I fully trust. I shall open to you a little more of this image. At the beginning, if you will understand clearly what I mean by this image. I tell you in truth that I understand nothing else but your own soul. For your soul and my soul, and every rational soul, is an image. Genesis says, \"We are the image of God.\" That is to say, a man is the image of God and made to the image and to the likeness of him, not in the image. God formed man in His image and likeness. Our Lord God shaped man's soul in this image that I have spoken of. This image was formed in the first ghostly light and received heavenly food in the painful darkness and lust of this wretched life. Exiled and driven out from the inheritance of heaven that it should have had if it had remained, it was led into the wretchedness of the earth. And afterward, it could not be restored to its first shape and first joys. But this restoration could not be made by any earthly man, for every man was in the same misery. None could help himself, and much less could another man. Therefore, it needed to be done by Him who is more than man - only God. It was fitting that He should restore man to bliss if he was to be saved. From His endless goodness, He first showed him the way. How then could it be restored? The righteousness of God creates a separation; it is not forgiven unless amends are made for it. Now it is true. Mankind was whole in Adam, the first man, who transgressed so gravely against God when it forfeited the special commandment of Him and assented to the false counsel of the serpent. Therefore, standing in the way of the righteousness of God, it could not be forgiven unless amends were first made. But this amendment could not be made by man alone, since he came out of Adam by natural generation for this reason. The transgression and unworthiness were endless and great, and therefore it passed the power of man to make amends for it. And also because He, it having transgressed, must make amends to Him. He owes it to all that he has wronged, not only for his transgression, but also for what he could not pay God for his transgression. For every man, as the gospel says, ought to love God with all his heart and soul and all his might. And yet this deed was not sufficient for the redemption of mankind. Nor could he do this unless he was first redeemed. Then it was necessary that if a man's soul should be redeemed, and the transgression made amends, that our Lord God himself should redeem this image and make amends for this transgression. And yet he could not do this in his godhead, for he could not or ought not to make amends by suffering pain in his own kind. Therefore, it was necessary that he should take on this. A mankind that had transgressed and become sinful could not be made right through the common law of generation. For it was impossible for God's son to be born of a touched woman. Therefore, he became man through a gracious generation by the working of the holy, gracious maiden, our Lady Saint Mary. And so it was done. For our Lord Jesus, God's son, became man and, through his precious death that he suffered, made amends to the Father of heaven for mankind's guilt. He could do this well because he was God. He ought not to do it for himself, but inasmuch as he was man, born of the same kind as Adam was who first transgressed. Though he ought not to do it for his own person, he could, of his free will, make amends for mankind's transgression, which mankind he took for the salvation of mankind from his endless mercy.\n\nIndeed, there was never a man who could yield anything to God that he did not owe, but only this blessed Jesus. For he could pay God. One thing he ought not to do for himself: to willingly give his precious life for the love of truthfulness. This he was not bound to: he was bound to truthfulness, but not to die. Death is only a pain ordained for man for his own sin. But our Lord Jesus never sinned, and therefore he was not bound to die. Then, since he was not bound to die, and yet he died willfully, he paid to God more than he ought. And since it was the best and most worthy deed ever done, it was reasonable that the sin of mankind should be forgiven. In as much as mankind had found a mediator of the same kind without our sin, that is, Jesus, who might make amends for the transgressions done and might pay God all that he owed. It is rightful that since our Lord Jesus, God and man, died for the salvation of man's soul, it should be forgiven, and man's soul, which was His image, should be reformed and restored to its first likeness and to the bliss of heaven. This passion of our Lord and this precious death is the foundation of all the reforming of all men's souls; without it, no soul could have been reformed to the likeness of Him and come to the bliss of heaven. Blessed be He in all His works. Now, through the virtue of His precious passion, the burning sword of Cherubim that drove Adam out of paradise is put away. And the endless gates of heaven are open to every man who will enter there. For the person of Jesus is both God and king of heaven in the bliss of the Father, and as man, He is the porter at the gate, ready to receive every soul that will be reformed here in this life. Therefore, every soul, if it will be reformed, may come to the bliss of heaven. Two kinds of men are not reformed by the virtue of this passion: one is he who does not believe it, and the other is he who does not love it. Jews and pagans have not benefited from his passion, for they do not believe it. Jews do not believe that Ihu, the son of the virgin Mary, is God's son from heaven. They also do not believe that the sovereign wisdom of God would become the Son of Man and suffer the pains of death. Therefore, the Jews regarded the preaching of the cross and the passion of Christ as slander and blasphemy, and the pagans held it as a fantasy and folly. But true Christian men held it as the sovereign wisdom of God and his great might. Thus spoke Saint Paul: \"We preach to you the crucified Christ: to the Jews he is a stumbling block, but to the called, his power and wisdom.\" scandalous Gentiles, but to those called Jews and Greeks, we preach that you believe that Jesus Christ, the crucified son of Mary, is the divine son of God, endowed with pure virtue and wisdom from God. This, which Jesus was to Jews and Gentiles who did not believe in him, was slander and folly. Therefore, these men, through their unfaithfulness, separate themselves from the reforming of their own soul, and they shall never be safe nor come to the blessings of heaven. Truly, from the beginning of the world to the last ending, there were never so many safe or shall be, who had faith in Christ that he should come and reform man's soul, either openly as patriarchs and prophets and other holy men had, or else privately and generally as children and other simple and unlearned souls had, who did not know specifically the privacy of the Incarnation. Rightly, all chosen souls under the new testament have faith in Christ that he If either Jews or Saracens openly or secretly, and ghostly men, wise men, or simple and rude souls who have died baptized, or children who have been nourished in the bosom of the holy church, believe this to be false - that Jews and Saracens, by keeping their own law, can be safe though they do not believe in Jesus Christ as the church does - then I think that those who say this greatly and grievously err. For in as much as they believe that their own truth is good and sufficient for their salvation, and in that truth they have done many good deeds of righteousness, and perhaps if they knew that the Christian faith were better than their own, they would leave their own and take it up; therefore, they should be safe.\n\nNay, it is not enough so; for Christ, God and man, is both way and end. And He is the mediator between God and man. Without Him, no soul can be reconciled, nor come to the bliss of heaven.\n\nAnd therefore, those who do not believe in Him who is both God and man. A man can never be safe or come to bliss / Other men, who do not love Christ or his passion, are not converted in their souls to his joys / These men are false Christians, living and dying in deadly sin / They believe, as it seems, that Jesus is God's son / And that his passion saves the soul of man / And they believe also all the other articles of faith / But it is a hollow truth and a deceit: for they do not love him nor do they choose the fruit of his passion / but they lie still in their sin and in the false love of this world to their last end / And so they are not converted to the joy of God. But they go to the pains of hell endlessly. As Jews and Saracens did, and to a much greater pain than they / For they had the truth but kept it not / For that was a greater transgression than if they had never had it / If you want to know which souls are converted here in this life to the image of God. Through the virtue of his passion, only those who believe in him and love him have their souls' image of God, which was shaped like a foul beast's likeness due to sin, restored and reformed to its first shape, and to the worthiness and worship it had in the beginning. Without this restoration and reforming, no soul will ever be saved or come to bliss.\n\nNow you say how this can be true that the image of God, which is man's soul in my view, can be reformed in this life to its joy in any creature? It seems not possible. It might not be so. For if it were reformed, it should have a stable mind, clear sight, and burning love for God and spiritual things everlastingly, as it had in the beginning. But you, living here in this life, can well say against yourself that your mind, reason, and the love of your soul are so set on beholding and the love of earthly things that You feel little of ghostly things, but you feel no reforming in yourself, so unbound are you by this black image of sin, that on whichever side you turn or feel yourself defiled and spotted with fleshy stains of this foul image: you feel no changing from fleshly to ghostly, neither inwardly in your soul nor outwardly in bodily feeling. Therefore, you think that it might not be that this image could be reformed, or if it could be, then you ask how it might be. I answer and lay this out. There are two manners of reforming the image of God, which is man's soul: one is in fullness, another is in part. Reforming in fullness cannot be had in this life, but it is delayed until after this life to the bliss it shall be restored to much more bliss and much higher joy through the great mercy and endless goodness of God than it would have had if it had never fallen. For then shal the soule receyue the hole & ye ful felyng of god in al mightes of it. without medelyng of ony other affec\u00a6cyon / And it shal see mankynde in the persone of Ihesu aboue ye kynde of angels onyd to the godhede / For then shal Ihu\u0304 bothe god & man be al in al / & oonly he.Isay. & none other but he as ye prophete sayth / Dominus solus exal\u2223tabitur in illa die. That is our lorde Ihesu in that daye yt is euerlastyng daye shal be hyghed oonly. & none but he / And also ye body of man shal then be gloryfyed / For it shall receyue fully the ryche dowary of vndedelynes with al yt longeth therto / This shal a soule haue with ye body / & moche more than I can saye. But that shall be in the blysse of heuen & not in this lyfe. For though it be so yt the passyo\u0304 of our lorde be cause of al this ful refour\u00a6mynge of mannes soule / neuerthelesse it was not his wyl for to graunte this full refourmynge ryght anone after his passyon to al chosen soules that were lyuynge in tyme of his passyon / But he delayed it vnto \"the last day And it is true that our Lord Jesus Christ, out of His mercy, had ordained a certain number of souls to be saved. And then generation should have ceased. And so we, who are now chosen souls, and other souls that come after us, should not have been born. And so our Lord would have failed in His number. But that cannot be. And therefore our Lord provided much better for us in that He delayed the full refoming of man's soul till the last end. As St. Paul says, \"God works all things better for us, foreseeing all things.\" Deo pro nobis melius providente. De [br. ne] siue nobis consumarentur. That is, our Lord provides better for us in the delay of our refoming than if He had granted it then. For this reason, that the chosen souls before us should not make a full end without us who come after.\" This was therefore reasonable since he would not profit from his reforming or not. And this may be a reason why the human soul was not fully reformed so quickly after the passion of Jesus Christ.\n\nAnother interpretation of this image is in part: and this interpretation may be had in this life; but if he had it in this life, it may never be had. Nor can the soul ever be safe. But this interpretation is on two manners. One is in faith only. Another is in faith and in feeling. The first interpretation in faith only suffices for salvation; the second is worthy to have passing measure in the bliss of heaven. The first may be had lightly and in short time; the second may not, but through the length of time and much spiritual tribulation. The first may be had with the feeling of the image of sin; for though a man feels nothing in himself but all stirrings of sin and fleshly desires, not opposing that feeling, if he willfully assents not to it, he may be reformed in faith to the contrary. The second reflection puts out the likeness of God in feeling of fleshly stirrings and worldly desires, and suffers no such spots to remain in this image. The first reflection is only of beginning. Two manners of sin make a soulless shape and the likeness of God. The one is called original sin, it is the first sin. The other is called actual sin, it is wilfully done sin. These two sins put a soul from the bliss of heaven and plunge it into the painful throes of hell. But if it is reformed by the grace of God to His likeness or passes beyond this life, two remedies are there against these two sins. By one, the sacrament of baptism is against original sin. Another is the sacrament of penance against actual sin. A soul of a child that is born and uncatechized due to original sin has no likeness of God. He is nothing but an image of the devil and a brand of hell. But as soon as it is christened. it is refourmed to the ymage of god / and thorugh the vertue of fayth of holy chyrche sodeynly it is tourned fro the lyckenesse of ye fende & ma\u00a6de lyke an angel of heuen. Also ye same falleth to a Iewe or to a sarazyne the whiche or they ben crystened arne nought but mancyples of helle / But whan they for\u2223saken her errour & fallen mekely to the trouthe in cryste and receyue the baptym of water in the holy sthost. soth\u00a6ly without ony more taryenge they arne refourmed to the lyckenesse of god soo fully as holy chyrche troweth. that yf they myghte as soone after baptym passe out of this worlde. they sholde streyght flee to heuen withoute ony more lettyng / had they done neuer so moche synne before in the tyme of her vntrouthe / & neuer sholde they fele the paynes of helle ne of purgatory / And ye pryuele\u2223ge sholde they haue by the meryte of crystis passyon / \nALso what crysten man or woman yt hath lost ye lyckenesse of god thoroughe a dedely synne bre\u2223kynge goddis commaundementes / yf he thoroughe to wchynge of A man or woman who sincerely forsakes sin with sorrow and contrition of heart, and is truly willing to amend himself/herself and live righteously, receives the sacrament of penance if he/she may. If not, he/she is still willing. In truth, I say that the soul of a man or woman, first shaped in the likeness of the devil through mortal sin, is now restored to the image of our Lord God through the sacrament of penance. This is a great courtesy of our Lord and an endless mercy, for He quickly forgives all kinds of sin and grants abundant grace to a sinful soul that seeks mercy from Him. He does not endure great penance doing or painful fleshly suffering, but asks for a loathing of sin and a full forsaking in the will of the soul for His love. He asks this, and then, without any delay, forgives the sin and restores the soul. His likeness / The sin is forgiven so that the soul shall not be damaged / Nevertheless, the penalty owed for the sin is not yet fully forgiven / but if contrition and love are the more, and therefore he shall go and show himself and confess to his spiritual father. And receive penance enjoined for his transgression. And gladly fulfill it. So that both the sin and the pain may be done away or he passes on / And this is the skillful ordinance of holy church for great profit of man's soul, that though the sin be forgiven through the virtue of contrition / nevertheless, in the fulfillment of meekness: and for making full satisfaction, he shall, if he may, show to his priest plainer confession, for it is his token and his warrant of forgiveness again / against all his enemies. And it is necessary for him / For if a man had forfeited his life against a king of this earth, it was not enough for him, as for a full satisfaction, to have only forgiveness of the king / but if he had a charter which could be his token and his A man forfeits not only against other men, but also against the king of heaven his life through deadly sin. It is not enough for him to have forgiveness from God only through contrition between God and him. But if he has a charter made by the holy church, he may come there and that is the sacrament of penance, which is his charter and his token of forgiveness. Since he forfeited both against God and the church, it is fitting that he has forgiveness for one and a warrant for the other. And this is why confession is necessary. Another reason is this: since the reconciling of the soul stands in faith alone and not in feeling, a fleshly man who is rude and boisterous and cannot judge lightly but outwardly of bodily things should not be considered to have had his sins forgiven him unless he has some bodily token. And that is confession, through which he is made to do that which is in him. the trouth of holy chyrche as I vnderstonde it / Also a nother skylle is this / Though the grounde of foryeuenesse stonde not pryncypally in confessyon but in contrycyon of ye herte. and in forthyn kynge of synne / neuertheles I hope that there is many a soule that sholde neuer a felyd very contricyo\u0304. nor had full forsakynge of synne yf confessyon had not be / For it fallyth oft sythes that in the tyme of coufessyon grace of compunccyon comyth to a soule that before neuer fe\u00a6lyd grace. but euer was colde and drye and ferder fro fe\u00a6lyng\nof grace / And therfore syth confessyon was so pro\u00a6fytable to the more partye of crysten men holy chyrche ordeyned for the more sykernesse generally to al cryste\u0304 men that euery man & woman sholde ones in the yere at the lest be shryuen of all her synnes that come to her mynde to her ghostly fader. though they had neuer soo moche contrycyon before tyme / Neuertheles I hope wel that yf al men had ben as besye aboute the kepyng of themselfe in eschewynge of almaner of synne / And had come to such great knowledge and feeling of God that the holy church should not have instituted the token of confession. But for necessary bondage, it was not needed. However, many of the more part of Christian men are unperfect. Therefore, the holy church instituted confession. By way of general bond to all Christian men who wish to know the holy church as their mother and be obedient to her commandments, if this is true as I hope it is, then he greatly errs who generally says that the confession of sins to a priest is neither necessary nor becoming for a sinner and that no one is bound to it. For by what I have said, it is both necessary and beneficial to all souls that in this wretched life are defiled through sin, and especially to those who are shaped away from the likeness of God which may not be refashioned to his likeness but by the sacrament of penance that primarily stands in confession and sorrow of heart. Secondary in shrine of mouth following, if it may be had/ Upon this wall, by this sacrament of penance, a sinful soul is referred back to the image of God and to His likeness/\nBUT this referral stands in faith, not in feeling/\nFor just as the property of faith is to believe you see not, so it is to believe you feel not. But he who is referred in his soul by the sacrament of penance to the image of God feels no change in himself, neither in his bodily kind outside nor in the pure substance of the soul within, other than he did. For he is as he was to his feeling/ and he feels the same stirrings of sin & the same corruption of his flesh in passions & worldly rising in his heart as he did before/\nAnd nevertheless, he shall believe that he is through grace referred to the likeness of God, though he neither feels it nor sees it/\nHe may well feel sorrow for his sin & a turning of his will from sin to cleansing of living if it he has grace & takes good care. He himself cannot perceive but may believe in the transformative effect of his soul, which is wonderfully and imperceptibly changed from the filth of the devil to the fairness of an angel through a providential working of the Holy Ghost. He may not see it but if he believes it, then his soul is reformed in truth. Just as the holy church believes through the sacrament of baptism that a Jew, a Saracen, or a child is reformed in soul to the joy of God through a providential and imperceptible working of the Holy Ghost, not standing still in the fleshly stirrings of his body due to sin. He will feel these after his baptism as much as he did before. Similarly, by the sacrament of penance, meekly and truly acknowledging God's commandment, and for having committed misdeeds against it before, you have confessed them meekly with a full heart and are sorry for having done them, I truly say that your soul is reformed in faith to the likeness of God.\n\nIn this manner. refourmynge that is oonly in fayth ye mo\u00a6ste parte of chosen soules leden her lyfe that sette\u0304 her wyl stedfastly for to flee al manere of dedely synne / and for to kepe hem in loue & charyte to her euen cryste\u0304 and for to kepe the co\u0304mau\u0304dementes of god after her cu\u0304\u2223nynge / And whan it so is that wycked styrynges & euyl wylles rysen in her hertes of pryde or of enuye of yre or lecherye / or of ony other hede synne they ayenstonde he\u0304 and stryuen ayenst hem by dysplesyng of wyl / soo that they folowe not in dede thyse wycked wylles / And ne\u2223uertheles yf they falle lyghtly as it were ayenst her wyl thorugh freelte or vncu\u0304nynge / as soone her conscyence greuyth hem and pynyth hem soo greuously that they mowe haue noo reste tyll they be shryuen and maye ha\u2223ue foryeuenesse / Sothly al thyse soules that thus ly\u2223uenin this refourmynge and ben founde therin. In the houre of dethe they shall be saaf / and come to the full refourmynge in the blysse of heuen / Thoughe it be soo that they myghte neuer haue ghostly Feeling neither inwardly savory nor special grace of devotion in all her life time. For if you say that no soul shall be saved who are only deprived and by grace come to spiritual feeling, and for no more our Lord Jesus should have taken flesh and suffered the hard passion of death. It would have been a little purchase for him to have come from so far to so near, and from so high to so low, for so few souls. Nay, his mercy is spread larger than so.\n\nOn the contrary, if you believe that the passion of our Lord is so precious and his mercy so much, that no soul shall be damned, and especially of no Christian man, does he never so evil as some fools believe. Truly you mean and hold in the midst. And believe, as holy church believes, and that is that the most sinful man who lies there, if he turns his will through grace from deadly sin with sincere repentance to the service of God, he is reformed in his soul. And if he died in that state, he shall be safe. Thus behooves our Lord. That is, in what hour will a sinner be converted to God and repent? He will live for 28 years and will not die. On the other hand, he who lives in mortal sin and refuses to leave it or is not contrite, nor receives the sacrament of penance, or if he receives it, he does not take it sincerely for the love of God but only for fear of the world or fear of the pains of hell, is not reformed in his soul, however encumbered he may be with deadly sin since his lifetime. Instead, take a turning of his will through a trial and a gracious working of the Holy Ghost, and in a moment or a twinkling of an eye, rightly it converts a recalcitrant soul. For you will understand that the unseen form of a servant of the devil produces a son of joy, and the prisoner of hell makes a perceiver of heavenly heritage, not aiding all fleshly feelings of this sinful image, which is the bodily kind. For the sacrament of baptism or penance is not of its power to let and destroy utterly all the stirrings of fleshly lusts and painful passions, a soul never feels any manner of rising or stirrings of the body at any time. For if it were so, then a soul would be fully reformed here to the worship of the first making. But it cannot be fully in this life. It is of its power, however, that it frees the soul from all sins before committed. And if it has departed from the body, it saves it from damnation. And if it dwells in the body, it gives the soul grace to resist the stirrings of sin, and it keeps it in grace also, so that no manner of lustful stirrings or passions it feels in the flesh, however painful, will drive it from God as long as it willfully does not turn towards them. Thus Saint Paul meant what he said, \"Nothing damns these souls referred to the image of God in faith through the sacrament of baptism or penance. He who is justified by baptism or penance lives in faith, which is sufficient for salvation and peace in heaven, as Saint Paul says, 'Justified by faith, we have peace with God.' (Romans 5:1) For though this justification is private and may not be felt here, he who believes it steadfastly and shapes his works accordingly will have peace.\" That is: My dear friends we are now, while we live here, the sons of God; for we are reformed by faith in Christ to his likeness. But it does not yet show what we are; it is all proven. Nevertheless, we know well what our Lord will show him at the last day; then we shall appear with him like unto him in eternal joy. If you want to know then, whether your soul is reformed to the image of God or not, by this I have said you may enter; Examine your conscience. And look what your will is; For there stands all. If it is turned from all manner of deadly sin. thou wouldest for nothing wittingly and willfully break thee, and therefore he must ever be striving and fighting against the wicked stirrings of this image of sin, and it make none accord therwith, nor take any friendship to it for to be obedient to its unskillful biddings. For if he does, he beguiles himself. But truly, if he fights with them, he need not much fear of assenting. For strife breaks peace and false accord. It is good that a man have peace with all things save with the enemy and with this image of sin, for against them he must ever fight in his thought and in his deed till he has gained mastery. And it shall never be fully in this life, as long as he hears and feels this image. I say not but a soul may, through grace, have the higher hand over this image so that he shall not follow nor send to the unskillful stirrings of it. But for to be so clean delivered from this image that he should feel no suggestion or lingering of fleshly affection or of vain thought no time. A soul reformed in feeling by the rousing of love in contemplation of God may not be so far from the sensuality and from vain imaginations, and so drawn out and detached from fleshly feeling for a time that it feels nothing but God. But this does not last forever. Therefore, I say that every man ought to strive against this image of sin, and especially he who is reformed in faith only, lest he be deceived by it. In the person of whom I speak, St. Paul says, \"Caro concupiscit adversus spiritum et spur adversus carnem. Gal. v\" - A soul reformed to the likeness of God fights against the fleshly stirrings of this image of sin, and also this image of sin stirs against the will of the spirit. St. Paul knew well what he said: \"I have found a law in my members warring against the law of my mind, bringing me captive to the law of sin that dwells in my members.\" A law in my soul within and another in my fleshly limbs without, fighting with it, often leads me as a wretched prisoner to the law of sin. By these two laws in a soul I understand this double image: Ro. vii. By the law of the spirit I understand the reason of the soul when it is conformed to the image of God: By the law of the flesh I understand the sensualities which I call the image of sin. In a soul conformed, a life is led as St. Paul says: Meat for the body is lawful, but those things which are improper for the body are against the law. But I am not under the law of sin, but under law of grace. Yet a soul conformed shall not despair though it serves the law of sin through the feeling of the vicious sensuality against the will of the spirit, because of the corruption of the bodily kind. St. Paul excuses it, saying thus of his own person: Ro. vii. I do not do what I want, but I do the very thing I hate. I do not do what I wish. I do not work at that, but what dwells within me in wickedness. I hate that evil, and yet I feel it. Nevertheless, since it is so that I have the wicked stirrings of my flesh, and yet I feel them and often delight in them against my will, they shall not be received against me from damnation as if I had done them. And why? Because the corruption of this image of sin clings to them, not to me. Look, St. Paul in his person says:\n\nGod / And if he dies in that state, he will not be saved / His truth will not save him / for his truth is dead and lacks love. Therefore it does not serve him. But those who have truth quickened with love and charity are turned towards the joy of God. Though it be but the least degree of charity. As are simple souls, which feel not the gift of special devotion or ghostly knowing of God as some spiritual men. A woman, generally believed to be the holy church, keeps this belief, not fully understanding what it is, as it does not concern them. In this belief, they keep her in love and charity towards her true Christians, and flee from all deadly sin after her coming, doing deeds of mercy to her true Christians. May all these long for the bliss of heaven, for it is written in the Apocrypha, Apocrypha I:Condemnation, \"Fear God, small and great, and to Him give profuse praise.\" Those who fear God, small and great, are referred to in a spiritual sense: A woman of Chana asked our Lord to help her daughter, who was tormented by a demon. Our Lord first appeared as an angel because she was an alien. Nevertheless, she did not cease to cry until our Lord had granted her request. And He said to her, \"A woman's truth is as much to you as you desire. In the same hour, her daughter was healed.\" This woman symbolizes the holy church, asking for help from our Lord for simple, unenlightened souls that are tormented. In the world, and cannot speak perfectly to God through the fervor of devotion or burning love in contemplation. Although it may seem that our Lord causes damage first because they are alienated from Him, nevertheless, for the great truth and discretion of the holy church, He grants all that it wills. These simple souls who steadfastly believe as the holy church does, and place themselves fully in the mercy of God, and come under the sacrament and laws of the holy church, are kept safe through prayer and the truth of its mother, the holy church.\n\nThis reforming of faith is easily obtained, but it may not be easily maintained. Therefore, whoever is reformed to the likeness of God in truth must have much trouble and diligence if they wish to keep this image whole and clean, lest it fall down again through the weakness of will to the image of sin. He cannot be idle or negligent, for the image of sin is so near and continually presses upon Him through various temptations of sin. that if he is rightly guided, the soul that is reformed in faith through grace should not fear the image with its unskillful rulings, unless they are sent willingly thereto. However, in this point, many souls that are reformed in trouble are often greatly tormented and troubled in vain. When they have felt fleshly rulings of pride or envy of covetousness or lechery or of any other desire, they sometimes do not know whether they sent themselves there or not. And that is no great wonder, for in a time of temptation, a free man's thought is so troubled and so overlaid that he has no clear sight or freedom of himself, but is taken often with unwarranted liking and goes forth a great while before he perceives it. And therefore some have doubted and dwelt whether they sinned in a time of temptation or not, as I also say, a soul may be tempted in this manner when it: If a man is driven to any kind of sin, and the allure is so great in his fleshly desires that it seemingly overpowers his reason, yet he keeps himself from acting on it and would not if he could. Instead, he finds it painful to feel the allure of the sin and wishes to be rid of it. Once the temptation has passed, he is glad and relieved that he is freed from it. By this experience, he may come to know that the allure was never so great in his fleshly desires that he would have sinned, specifically mortally. However, there is a remedy for such a simple soul that is marred within and cannot help itself, lest it be entirely ensnared by such fleshly allure. For he might otherwise fall into recklessness and false securities, and he should not be overly fearful or simple-minded in judgment, deeming all as mortal sins or great venials. Another is not so. But yet he holds all as sins and wretchedness of himself. And that he has sorrow for them and is not too busy to judge them neither deadly nor venial. But if his conscience is greatly troubled, he hastily goes and shows it to his confessor in general or in particular such stirrings. And notably every stirring you begin to fix any root in the heart and most occupies it for drawing it down to sin and worldly vanity. And then when he is thus shriven generally or specifically, they are steadfastly believed to be forgiven. And dispute not more about them that are passed and forgiven, whether they were deadly or venial. But let him be more busy to keep himself better against those coming. And if he does this, then may he come to rest in conscience. But some are so fleshly and so uncunning that they would feel or see or hear forgiveness of their sins as openly as they might feel and see a bodily thing. And for as much as they feel it not so, therefore they frequently fall into such weariness and doubts of themselves and never. May come to rest and in that place believe. For faith, good goes before feeling. Our Lord said to a man who was in the palsy when he held him thus, \"Have faith, silence my sins are forgiven you.\" That is: Soon believe steadfastly your sins are forgiven. He said not to him, \"See or feel how your sins are forgiven,\" for the forgiveness of sins is done spiritually and imperceptibly through the grace of the Holy Ghost. But believe it truly. Every man who will come to rest in conscience first believes within himself that his sins are forgiven, and if he first believes, he shall afterward, through grace, feel it. And understand this. Thus says the apostle, \"Unless you believe, you will not understand,\" that is, \"But if you first believe, you may not be able to understand,\" the which understanding I call the light of God. Mt. 5:8. As our Lord says, \"Blessed are the pure in heart, for they shall see God.\" \"Blessed are the pure in heart, for they shall see God. Not with their physical eye, but with the inner eye, cleansed and enlightened through the grace of the Holy Ghost, to see such things. A soul which possesses this purity can only feel it if he has steadfast faith going before, as the apostle says, \"A clean heart creates man.\" Acts 15. Our Lord cleanses the hearts of His chosen ones through faith; therefore, it is necessary that a soul first believes in its own reforming, made through the sacrament of penance, even if he does not see it. And that he disposes himself fully to live righteously and virtuously as his faith requires, so that he may come to see and to the reforming in feeling.\n\nFair is a man's soul. And foul is a man's soul. Fair as it is reformed in faith to the delights of God. But it is foul as it is mingled with carnal feelings and unskilled stirrings of the image of sin. Fouled, it seems, like a beast, fair.\" With like to an angel, a foul body feeling the sensuality, fair in truth of reason, foul for the fleshly appetite, fair for the good will. Thus fair and thus foul is a chosen soul, saying holy write, Nigra sut sed formosa filia Ierusalem, as tabernacula cedar et sicut pellem Salomonis. I am black but I am fair and shapely, thou daughter of Jerusalem, as the tabernacles of cedar, as the skin of Solomon. That is, Cant. i: I am black but I am fair and beautiful, a daughter of Jerusalem, as the tabernacles of cedar, as the skin of Solomon. Do not marvel at me, do not despise me for my black shadow, for though I am black outside because of my fleshly kind, as is a tabernacle of cedar, yet I am fair within as the skin of Solomon. For I am reformed to the joys of God. By cedar is understood a reproved soul, which is a tabernacle of the devil. By Solomon is understood our Lord Jesus. For he is peace and peaceful. By the skin of Solomon is understood a blessed anointed one in whom our Lord dwells and is hidden as is life. Though hidden in the skin of a quick body, and therefore an angel is likened to a skin, a chosen soul with meek trust in God and gladness of heart may say:\n\nThough I be black because of my sinful body, a reproved soul that is one of the tabernacles of the devil, yet I am within truly fair through truth and good will, like to an angel of heaven. For so it says in another place, \"Do not consider me as black, but I have been made swarthy by the sun.\" That is, \"Behold me not that I am swart for the sun has made this flesh swarthy only without and not within, and it signifies this earthly life.\" Therefore, a chosen soul may say:\n\nReprove me not for I am swart for the blackness I have is all without, touching and bearing this image of sin, but it is nothing within. And therefore, truly, though it be so that a chosen soul, reformed in faith, dwells in this body of sin and feels the same fleshly stirrings, and uses the same bodily works as does a living creature. tabernacle of cedar so ferforth y\u2022 in ma\u0304nes dome there sholde no dyfference be bytwyx yt one & that other. Neuertheles within in her soules there is a full grete deuersyte. and in the syght of god there is full mo\u2223che twynnynge / But the knowynge of this whiche is one and whiche is other oonly kepte to god. for it passe\u2223th mannes dome & mannes felynge / & therfore we shall no man deme as euyl for that thynge that maye be vsed bothe euyll & well. A soule that is not refourmed is take so fully with the loue of the worlde / and so moche ouer\u2223layed with the lykynge of his flesshe in al his sensualyte that he chesyth it as a ful rest of his herte. and in his pry\u00a6ue meanynge he wolde not elles haue but yt he myght e\u2223uer be syker therof. He felyth no lycour of grace styryng hym for to lothe his flesshly lyf ne for to desyre heuenly blysse / And therfore I maye saye that he bereth not this ymage of syn\u0304e / but he is borne of it as a man that were seke & so weyke that he myght not bere hymselfe / And therfore he is A soul laid in a bed and born in a litter, so weak and powerless for lack of grace that it cannot move hand or foot to do good deeds or resist the least stirring of sin when it comes, but falls into it as a beast to carrion. But a soul that is reformed, though it uses its fleshly wits and feels fleshly stirrings, hates them in its heart. For it would rather fully rest in them than in God, if it could. And sometimes it desires this and often grumbles at the likeness of this life for love of eternal life. This soul is not born in the image of sin as a sick man, though it feels it. But it bears it, for through grace it is made mighty and strong to suffer and bear its body with all the evil stirrings of it without harm or defilement to itself, and is. In as much as he does not love them, he does not follow them or send them not the deadly sins as another does. This was physically fulfilled in the gospel of a man who was in the palace. And he was so feeble that he might not go. And therefore he was laid and born in a litter and brought to our Lord. And when our Lord saw him in misery because of his goodness, he said to him, \"Surge et tolles grabatum tuum et vade in domum tuam\" - that is: John i. Rise up and take thy bed and go to thy house. And so he did. And was healed. And truly, just as this man bore on his back when he was healed, the bed that before bore him, so it may be said spiritually that a soul reformed in faith brings forth this image of sin which bore it before. And therefore be not afraid too much of your blackness that you have of bearing this image of sin, but as much against yourself and the discomfort that you feel of beholding it and also against the spiritual enemies whom you feel in your heart when. They said, \"Where is your Lord Jesus? What do you seek after? Where are the fairies you speak of? What do you desire but the blindness of sin? Where is that image of God that you claim is reformed in the Comfort yourself and be faithful, as I have before said. And if you do so, you will destroy all the temptations of your enemies by this truth. Thus spoke the apostle Paul: 'Take to yourself the shield of faith, with which you will be able to quench all the fiery darts of your enemy.' (Eph. 6:16) By what I have said, may you understand that after various parts of the soul there are diverse states of men. Some men are not reformed to the likeness of God, and some are reformed to the likeness of God, and some are reformed only in faith, and some are reformed in faith and feeling. For a soul has two parts: one is called sensuality.\" A fleshily feeling, through the five outward senses, common to man and beast, becomes the image of sin when it is not unskillfully and unwillingly ruled. Reason is the other party, divided into two. The upper party is likened to a man, who should be master and supreme, and is properly the image of God. For by it alone the soul knows God and loves Him. The lower is likened to a woman, who should be subject to the upper party of reason, as woman is buxom to man, and lies in knowing and ruling of earthly things: for their use discretely according to need, and for their refusal when it is no need, for having an ever-upward eye to the upper party of reason with fear and reverence, to follow it. Now may I say that a soul which lives after likings and the lusts of the flesh is like an unskillful beast. A soul that neither knows God nor desires virtues nor good living, but is blinded by pride and envy, defiled by lechery and other great sins, is not reformed to the joy of God, for it lies and remains fully in the image of sin - that is, sensuality. A soul that fears God and resists the deadly allurements of sensuality and does not follow them but lives reasonably in ruling and governing worldly things, and sets his intent and will for pleasing God through his outward works, is reformed to the likeness of God in faith. And though he feels the same allurements of sin as others do, it will not harm him, for it does not dwell in him as it does in them. But another soul that flees through grace all deadly allurements of sensuality and venial sins because it feels them not, is reformed in feeling, for it follows the higher reason in beholding God and spiritual things, as I will tell you later. Wretched is he who does not know the worthiness of his soul or refuse to know it, for the soul is the most worthy creature that God made, surpassing all other kinds in corporeal form. To an angel, nothing can suffice but God alone for true rest. Therefore, he should love and seek only Him, and long for nothing but how he might be restored to his likeness. But because he does not know this, he seeks and craves his rest and his liking in external, bodily creatures that are worse than himself, acting unkindly and working unrighteously. He unrightfully seeks his good and eternal life, which is God, unsought and unloved, unknown and unworthy. Yet, all lovers of this world who have its joy and its bliss in this wretched life, some find it in pride and vanity, boasting of themselves when they have lost the fear of God, they toil and study night and day how they may come to possess it. Some worship and pray for the world, and make no effort to understand how they might come there or surpass all men, whether in clergy or craft, in name or fame, in riches or in reverence, in sovereignty and mastership. Some find rest in riches and the outrageous desire for earthly goods, setting their hearts fully to acquire it. They seek nothing else but how they might come to it. Some have their liking in fleshly lusts of gluttony and lechery, and in other bodily vices. And thus wretchedly these have shaped themselves from the worthiness of ma, and torn themselves into diverse bestial pleasures. The proud man is transformed into a lion for pride: for he would be drawn and worshipped by all men, and that no man opposes the fulfilling of his carnal will, neither in word nor in deed. And if any man opposes his immodest will, he becomes enraged and wreaks himself on him as a lion does on a little beast. This ma who does thus. is no man who acts unreasonably against a man's kind / And he is transformed into a lion / Envious and angry men are turned into houses through wrath / An envious person breaks even Christ and dwells with wicked and malicious words / And rejoices that they have not transgressed with unjust deeds. Harming them in body and soul against God's commandment / Some men are shaped into asses, they are slow to serve God. And evil-willed ones do only good deeds to their own harm / They are ready enough to renounce for worldly profit and earthly worship or for the pleasure of an earthly man / But for spiritual reward. For help of their own souls. Or for the worship of God they are reluctant / And if they have done it, they go only a step and with a froward will / Some are transformed into swine for they are so blind in wit and so bestial in manners that they have no fear of God: but they follow only the lusts and likings of their flesh / and have no reward for the honesty of their deeds. Some men are not meant to rule others according to reason, but rather succumb to the unruly desires of the flesh. But as soon as a carnal desire arises from sin, they are ready to fall into it and follow like swine do. Some men are turned into wolves, living and ravaging as covetous men do. Some men are turned into foxes, living in treachery and guile. All these and many other such men do not live in fear of God: they break His commandments prematurely and distance themselves from His likeness, becoming like beasts, or even worse. Therefore, truly, these men who live thus, if they are not reformed when the hour of death comes, and their souls are departed from their bodies, then their eyes will be opened, which are now stopped by sin. Then they will feel and find the pain of their wretchedness that they lived in here. As long as the image of God is not reformed through the sacrament of penance in them, neither in faith nor in feeling, in this life they shall be cursed and cast out from the blessed face of our Creator. And they shall be damned with the devil into the depths of hell, there to be without end. Thus says St. John in the Apocalypse: \"To the proud, the unbelieving, the slanderers, the fornicators, the sorcerers, the idolaters, and all liars, their portion will be in the fiery lake that burns with sulfur.\" (Apoc. 14:10) That is, to the proud and the worldly, to the cursed and to men-slayers, to the lecherous and covetous, to poisoners and idolaters, and to all false liars, their share will be with the devil in the pit of hell, burning with fire and brimstone. If the lovers of this world would often reflect on this, how all this world will pass away and come to an end, and how all wicked love will be harshly punished, they should within a short time loathe all worldly lusts that they now most like, and they should lift up their hearts for true repentance. But they say some, \"I would gladly love God and be a good man. And forsake the love of the world if I could, but I have no grace for that. If I had the same grace as a good man, I would do as he does. But I have not, therefore I may not, and it is not within my power to know but I am excused.\" They have no grace, and therefore they lie still in their sin and cannot rise out. But that does not hinder them from God. For it is their own defect. They render themselves unable by various means, so that the light of grace may not shine to them nearest in their hearts. For some are so far away that they do not want grace. They do not want good men to be. For they know well that if they should be good men, they would necessarily have to forbear the great liking and the lust of this world that they have in earthly things, and they will not. For they deem it is so sweet that they will not forgo it. they must take works of penance, as in fasting, walking: praying, & many other good deeds doing In charities, chastising of their flesh and I withdrawing of their fleshly will. It may not be done, for it is made so sharp and so dreadful to her thinking that they shun and loathe to think upon it, and so cowardly and wretchedly dwell in their sin. Some would have grace and begin to strive for it. But her will is weak. For as soon as any stirring of sin comes, though it be contrary to God's bidding, they fall immediately thereunto, for they are so bound through custom by often falling and often assenting to sin before them, thinking it impossible for them to resist it, & so enfeebled is her will that it smothers it down always. Some also feel a stirring of grace, as when they have a biting of conscience for their evil living. But that is so painful to them and heavy that they will not suffer it nor endure it: but they flee. Some men are so blind and contented that they seek only external beauty and comfort in fleeting creatures, to the point that they do not feel the pang of conscience within their souls. And some men are so ensnared and believe that there is no other life but this, no soul other than a beast, and that the soul of a man dies with the body as the soul of a beast. Therefore they say, \"Let us eat, drink, and make merry, for of this life we are certain: we see no other heaven.\" Such are some wretches who think this in their hearts, though they may not express it with their mouths. Of these men, the prophet says, \"The fool hath said in his heart, 'There is no God.' That is, the fool is every wretched man who lives and loves sin, and cherishes the love of this world as if it were his soul's rest: he says there is no God, not with his mouth. For he will speak of Him only when he is well-pleased, as it were, in the flesh. reference when he says \"blessed be God.\" Sometimes, in dispute when he is angry against God or his even Christian faith, and swears by His blessed body or any of His members. But he says in his thought that there is no God, either because he thinks God sees not his sin or will not punish it so harshly as holy writ says, or that He will forgive him the sin though He sees it not, or else there shall no Christian man be damned do he never so evil, or if he fasts our Lady or says every day a certain orison, or here every day two masses or three, or does a certain bodily deed as it were in worship of God. He shall never go to hell do he never so much sin, as long as he does not forsake it. This man says in his heart that there is no God, but he is unwise, as the prophet says. For he shall feel and find in pain that he is a god whom he has forgotten and set nothing by, but sets by the well-being of the world, as the prophet says. \"Only pain shall give.\" xxviii. Pain alone shall yield. Understanding: For he who does not know this here will not know it when he is in pain. These men, though they know well that they are out of grace and in deadly sin, have no care, sorrow, or thought therefore. But they make fleshly mirth and worldly solace as much as they may, and the farther they are from grace, the more mirth they make, and some hold them well paid for it, as if God were asleep and might not see them. And this is one of the most defects that may be, and thus by their own perverseness they stop the light of grace from their own soul, so that it may not rest there; the which grace, inasmuch as it shines to all spiritual creatures ready to enter there, is received; as the sun shines over all bodily creatures, its light is not hindered. Thus says Saint John in the Gospel. Iohannes: Lux in tenebris lucet et gratiae lumen. Do not lack the profit of it. A blind man is just as unable to perceive the sun when he stands in it, yet he sees it not and derives no benefit from it. Likewise, a soul blinded by deadly sin is enveloped in this spiritual light, yet it is not enlightened and refuses to see or acknowledge its blindness. This is one of the most hindering forms of grace for a wretched man, who will not acknowledge his own blindness out of pride or for fear of appearing foolish to others. Instead, they make merry and amuse themselves as if they were in good health.\n\nTo all such men who are thus blinded and ensnared by the love of this world, and who are loathsome in the sight of man, I say and advise that they reflect upon their soul. Let them strive to attain grace as much as they can, and they may do so in the following way: when they feel themselves slipping out of grace and weighed down by deadly sin, they should consider the consequences and the peril it poses to them if they are cast out of grace and separated from God. For there is nothing that keeps them from the pit of hell except a bare sign that they might have grace. And if they do thus, then grace should fall in and put out the fire of living. If he will bow his will to God with meekness, to amend his life, and earnestly ask grace and forgiveness of him, and we excuse our Lord, and fully accuse himself. For holy writ says, \"I will not have the death of a sinner, but that he be turned to me and live.\" For our Lord wills that the most recalcitrant man, shaped through sin, if he turns his will and asks grace, be reformed to his likeness.\n\nThis reforming is in faith as I have before said, which can lightly be had. But after this comes reforming in faith and feeling that may not lightly begin but through long travail and much diligence. For reforming in faith comes to all chosen souls, though they be in: The lowest degree of charity, but true reforming in feeling is specifically for souls that may come to the state of perfection and cannot be attained suddenly, but only after great plenteous grace and much spiritual travail. A soul may come to this state when it is first delivered from its spiritual sickness, and when all former passions and fleshly lusts and other old feelings are burned out of the heart with the fire of desire and new gracious feelings are brought in with burning love and spiritual light. Then, right near, a soul is nearly brought to perfection and to true reforming in feeling.\n\nForsooth, it is just as a man who is brought near to death through bodily sickness, though he may receive a medicine by which he is restored and made well of his life, he may not therefore arise and go to work immediately, for the weakness of his body holds him down, and he must abide and keep himself well with medicines and diet according to the teaching of a physician until he may fully recover bodily. He who is brought to a ghostly death through deadly sin, though he may be restored to life through the sacrament of penance, is not immediately whole of all his passions and fleshly desires, nor able to contemplate. He must therefore abide for a great while and take good care of himself, ruling himself so that he might fully recover of soul. For he will linger for a great while or until he is fully healed. Nevertheless, if he takes medicines from a good physician and uses them in due time with discretion, he will much sooner be restored to his ghostly strength and come to repentance in feeling. For repentance in faith is the lowest state of all chosen souls. Below this, they cannot be. But repentance in feeling is the highest state in this life that the soul may come to. From the lowest to the highest, a soul cannot suddenly start more than a maid who wishes to climb upon a high ladder and sets her foot upon. The lowest one may ascend to the highest, but he must go through the process one after another until he reaches the uppermost. It is so spiritually. No man is suddenly sovereign in grace; but through long exercise and the subtle working of a soul may come to it, especially when he helps and teaches a wretched soul in whom all grace lies. Without special help and inward teaching of him, no soul can come to it.\n\nBut now you say, since our Lord is so courteous in his goodness and his gracious gifts so free, it is wonderful then that so few souls, as it seems, in return for the multitude of others, may come to this reforming in feeling. It seems that he is dangerous and that is not true, or that he takes no regard of his creatures. The which, by taking faith, have become his servants.\n\nTo this I may answer and say, as I think, that one reason is this: Many who are referred to in faith set not their hearts for the profit of grace, nor for seeking it higher. The estate of living piously through good works, both bodily and spiritual, is not enough for them, who think it sufficient to keep themselves from deadly sin and remain in that state. They claim that it is enough for them to be safe and have the least degree in heaven; they will not covet more. Some of the chosen souls who lead active lives in the world may find this little wonderful, for they are so occupied with worldly business that they cannot fully set their hearts to profit in spiritual matters. It is pitiful for them, for they are constantly falling and rising, and cannot come to the steadfastness of godly living. Nevertheless, they are somewhat excusable for their state of living. But other men and women, if they will and can, have their necessary sustenance without great bodily labor, especially religious men and women. Bynden himself to the state of perfection by taking religion, and other men also in secular state who have more reason in great kindly wit, and might, if they would, dispose themselves to come to much grace. These men are more to blame. For they stood still as if they were idle and would not profit in grace, nor in any further seeking to come to the love and the knowing of God. For truly it is perilous to a soul that is reformed only in saying and will not seek further profit, nor give himself quickly to ghostly travail. For he may so easily lose what he has and fall again into deadly sin. For a soul may not stand still always in one state while it is in the flesh. For it is either profiting in grace or perishing in sin. It fares by him as it does by a man who is drawn out of a pit. And when he was up, he would no further go than the pit's brink. Truly he would be a fool for a little puff of wind or an unwarranted stirring of himself to cast himself down again worse than before. He was once removed from the brink and not far from it, then, even if a great storm came, he is safer. For he does not fall into the pit / Right so ghostly. He who is drawn out of the pit of sin through repentance and when he is out of deadly sin, he thinks of himself as sick. Good works doing, though great temptations rise against him again, he falls not lightly to deadly sin again. And truly it is wonderful to me that grace is so good and so profitable. Why a man who has but a little of it may not have less, he would say so. I will no more of this. When I see a worldly man who has much more of worldly goods than he needs, yet he will never say so. I have enough. I will no more of this. But he will covet more and more, and truly all his wits and might are given to coveting, and he will never cease of his covetousness until he may have no more. More than a chosen soul should covet spiritually. Good is everlasting and makes a soul blessed, and he should never cease in his striving if he does well. Get what you get may, for he who strives most shall have the most. And truly, if he does thus, he should profit and grow greatly in grace.\n\nAnother enchantment is this. Some men who are reformed in faith at the beginning of their torment to God set themselves in a certain manner of doing, whether it be bodily or spiritual. And think ever to keep that manner of working forth, and not to change it for none other, for they believe that doing should be best for him always to hold, and therefore they rest in it. Through custom they bind themselves to it so that when they have fulfilled it, they think themselves wonderfully eased. For they believe that they have done a great thing for God. And perhaps if it falls that they are let from the custom, though it be for a skillful cause, they are heavy and angry. And have troubling of conscience, as if they had sinned. done a great deadly sin. These men hinder themselves somewhat from feeling more grace. For they set their perception in a bodily work, and so they make an end in the midst of the way where none ends. For bodily customs that men use in the beginning are good, but they are only means and ways leading a soul to perfection. And he who says his perfection is in a bodily or ghostly work, and feels the beginning of his turning to God, and will not take the least part in all crafts, the service of God is most sovereign and the most subtle: the highest and hardest to come to the perfection of it. And also it is most profitable and most enjoyable to him who can truly perform it. And therefore it seems that the priests of it who are ever alike in learning are either dull-witted or ill-willed. I do not repreve these customs that men use in the state of beginning, whether they be bodily or ghostly, for I say that they are very good. The text appears to be written in Middle English. I will translate it into modern English while preserving the original meaning as much as possible.\n\nThe text reads: \"They should be used fully for them, but I would that they held them not but as a way and an entrance towards spiritual feeling. And that they used them as a convenient means until a better comes, and that they in seeing of them were drawn towards better. And then, if a better comes that is more spiritual and more drawing in thought from fleshly things and sensuality, let them leave their custom if it may be left without scandal or disease of others. And follow that they feel. But if neither let others go, let them both go if they may. I mean not of customs necessary through bond of law or rule or penance, but of other willfully taken. Thus teaches us the prophet in the satter's saying: 'The giver of the law shall give a blessing; they shall go from virtue into virtue; and God of gods shall be seen in Zion.' That is, Psalm 84:6.\" in Syon, the bringer of the law - that is, our Lord Jesus - shall bestow His blessing. That is, He will grant His grace to His chosen souls, calling them from sin and righting them through good works to His joy. Through this grace, they shall profit and grow from virtue to virtue until they come to Syon, that is, until they come to contemplation. In contemplation, they shall see that there is not but one God.\n\nNow you say that reforming in faith is so low and dangerous because of the fear of falling again, and reforming in feeling is so high and secure. Which kind of journey would be most beneficial for one to undertake, by which\none might profit and come to that grace and that reforming in feeling? Or if there were any certain journey or special deed by which a man might come to that grace and that reforming in feeling - as I say to this - you know what manner of trial a man might undergo. A woman must dispose him for coming to the cleansing of her heart and feeling grace; it requires much travail and great fighting against wicked stirrings of all the head sins, not only against pride or envy but against all others with all their varieties. Passions and fleshly desires let the cleansing of the heart and peace in conscience; it also requires him to strive for all virtues, not only chastity and abstinence, but also patience and meekness, charity and humility, and all the others. This cannot be done by one manner of work but by diverse works and many according to the dispositions of men. As I have said before in the first writing. For why, passions and fleshly desires hinder the cleansing of the heart and peace in conscience, and it also requires him to strive for all virtues: chastity and abstinence, patience and meekness, charity and humility, and all the others. This is known to you. For this you read in every book that teaches good living: Thus says every master who seeks to guide souls to the love of God. It seems that there is no special journey or certain deed through which a soul might come to this grace, but primarily through the grace of our Lord Jesus. By many deeds and great ones he may do it. Yet this is little enough. One reason for this is that our Lord Jesus himself is the special master of this craft, and he is the special healer of spiritual likeness; for without him, nothing is. Therefore, since he teaches and guides, it is reasonable that a man should follow and work accordingly. But he is a simple master who cannot teach his disciple while he is still learning, but only one lesson at a time. He is an unwise healer who would heal all sores with one medicine. Therefore, our wise and good Lord Jesus, to show his wisdom and goodness, teaches various lessons to his disciples according to their profiting, and grants diverse healing to souls. A variety of medicines after the feeling of her sickness. Another skill is this: If there were certain deeds by which a soul might come to the perfect love of God, then a man would think that he might come thereby through his own work and by his own travail, as a merchant comes to his reward by his own travail only and by his own work. Nay, it is not so in the love of God. For he who wants to serve God wisely and come to perfect love of God, he shall desire to have none other reward but Him only. But then for to have Him, no creature deserves only by its own travail. For though a man might travail as much bodily and spiritually as all creatures that ever were, he might not deserve only by his works to have God as his reward: for He is sovereign bliss and endless goodness and passes beyond all creatures' merits. Therefore, He cannot be obtained by any man's special works as bodily reward can be. For He is free and gives Himself when and where He wills. And not for this reason. for every soul who does not have this [thing] at this time or after this time, for though a soul works all it can and may all its life time, perfect love of Jesus it shall never have until our Lord Jesus freely gives it. Nevertheless, I also hope he does not have it unless a man works and toils all that he can and may, and thinks he may do no more, or else is in full will therefor. And so it seems to me that neither grace alone without a soul's working that is in it, nor working alone without grace brings a soul to the reforming in feeling, but that one joined to the other, that is grace joined to working, brings into a soul the blessed feeling of perfect love, which grace may not restfully dwell but on meek souls that are full of it fear of God. Therefore, I may say: he who has no meekness and does not do his business may not come to this reforming in feeling, he has not sufficient meekness that cannot feel it from himself sincerely as he. He who performs all the good deeds that he can, through fasting, waking, wearing of hairshirts, and other bodily penance, or performs all outward works of mercy to his neighbor, or inwardly, through praying, weeping, sighing, and thinking deeply about it and remaining in them, and rewarding them greatly in his own sight, presuming it is due to his own merits, is not yet humble. He may say or think that all that he does is of God's gift and not of himself, but he is not yet humble because he may not yet make himself naked of all his good deeds, nor make himself poor in spirit, nor feel himself as he truly is. And truly, until a soul can feel itself through grace as nothing but itself, bearing itself from all the good deeds it does through the steadfastness of Jesus, it is not perfectly humble. For what is humility but steadfastness? Nothing else. Therefore, he who through grace may see Jesus do all things and himself does nothing but suffers Jesus to work in him what he pleases, is meek. But this is very hard and seemingly impossible and unreasonable to a man who values all by human reason and sees no further to do many good deeds and then to retire all to Jesus and set himself at nothing. Nevertheless, he who might have a ghostly sight of such steadfastness should think it fully true and reasonable to do so. And truly, he who has this sight will never do less but be stirred for to travel bodily and spiritually much more and with a better will. And this may be one cause why some men perhaps swoon and sweat and suffer pain excessively throughout their lifetimes and are ever saying prayers and psalms and many other devotions, yet may they not come to the ghostly feeling of the love of God as it seems that some do in short time with less pain. For they lack that. I speak of penance on both sides. He who does not attend to his business thinks: where should I travel, where should I pray or think, fast or do any other bodily penance, to obtain such grace, since it can only be obtained and had from the free gift of Ihu? Therefore, I will remain in the flesh, doing nothing bodily or spiritual until he gives it. If he wills to give it, he asks for no labor from me, whatever little I do, I shall have it. And if he does not will to give it, I shall never fast so much, therefore I shall not get it any sooner. He says thus: one cannot come to this reconciliation in this way, for he draws himself willfully to idleness of the flesh and makes himself unable to receive the gift of grace, insofar as he withdraws both inward working that stands in the way of desire for Jesus and outward working by bodily deeds. Therefore, he cannot have it. I say, he who has no true penance. A man earnestly longs for inner transformation through great fervor, lasting desire, heartfelt prayer, and thought in God, or both inner and outer. However, if you wish to have some means of approaching this transformation, I shall suggest, by the grace of our Lord Jesus, the most expedient and ready help I know. I will explain this through an example of a good pilgrimage in this manner. There was a man who wanted to go to Jerusalem. Not knowing the way, he approached another man whom he hoped knew it better. The other man told him that he could not reach that city without great sickness and much toil. For the way is long and perilous, full of great thieves and robbers, and many other hardships fall upon a man in his journey. Furthermore, there are various ways to choose from. The pilgrim who takes and holds this will undertake that he should come to the city of Jerusalem. He should never lose his life. nor be slain nor die for lack. He should often be robbed and ill treated and suffer much disease in the going. But his life should be safe.\n\nThen the pilgrim said, \"So that I may have my life safe and come to the place that I long for, I charge not what mischief I suffer in going. Now tell me what you will and truly I command you to do after this:\n\nAnother man answers and says, \"I set it in the right way. This is the way. And that you keep the learning that I teach you. Whatsoever you hear, see, or feel that should let you linger in the way, do not willingly tarry for it, but behold it not: like it not; fear it not; but ever go forth in your way. And think that you would be at Jerusalem, for that you desire it and nothing else.\"\n\nIf men rob you and dispose of it, be ill treated. If you scorn the Passion, do not strive again if you want to keep your life, but hold it with the harm it has brought you. Go forth as if nothing were. Do not take any more harm, and if men detain you with tales and feed you with lies to draw you to mirths and leave your pilgrimage, make a departure and answer not again, and say nothing else but that you will be at Jerusalem. And if men offer you gifts and want to make you rich with worldly goods, rent not to your liking for Jerusalem. And if you will hold this way and do what I have said, I undertake your life that you shall not be slain. But you shall come to the place you have longed for. Ghostly speaking, Jerusalem is as much to say as a sight of peace, and signifies contemplation in perfect love of God. For contemplation is nothing else but a sight of God which is very peace. If you long to come to this blessed sight of perfect peace and be a true pilgrim to Jerusalem, though it be so that I were never there: neuertheles as ferfor\u2223th as I can I shal set yt in ye waye thyderwarde / The be\u00a6gynnyng of ye hyghe waye in ye whiche thou shalt go / is refourmyng in fayth grou\u0304ded mekely in ye fayth & in ye lawes of holy chyrche as I haue sayd before / For trust sykerly though thou haue syn\u0304ed here before. yf thou be now refourmed by the sacrament of penau\u0304ce after ye la\u00a6we of holy chyrche yt thou art in ye ryght way / Now the\u0304 sythe\u0304 thou arte in ye syker way yf thou wol speke in thy goyng & make good Iournayes. ye behoueth to holde thi\u00a6se ii. thynges ofte\u0304 in thy mynde. meknes & loue: & yt is. I am nought I haue nou\u0292t. I coueyte nought but one / Thou shalt haue ye meanyng of thyse wordes i\u0304 thyn en\u00a6tent & in habyt of thy soule lastyngly though thou haue hem not euer specyally in thy thought. for yt nedeth not. Mekenes sayth. I am nought I haue nou\u0292t / Loue say\u00a6th I coueyte nought but one: & yt is Ihu\u0304 / Thyse two stre\u0304\u00a6ges wel festned with ye mynde of Ihesu makyth good a corde in ye harpe of the soule whan they ben craftily touched with the finger of reason, for the lower thou smites one, the higher sows another. The less thou feelest that thou art or hast of thyself through meekness, the more thou yearns to have of Ihu in desire of love, I mean not only the soul feels in the sight of its own sin for freedom and wretchedness of this life or the wretchedness of its very Christ, for though this meekness is sincere and medicinal, it is boisterous and fleshly in regard, not clean, nor soft, nor loving. But I mean also this meekness, that the soul feels through grace in sight and beholding of the endless being of thine own heart. For it fares by works and by desire as it does by sticks and by a fire. The more sticks are laid to the fire: the greater is the fire. Rightly, the more diverse ghostly working a man has in his thought to keep hold of his desire: the mightier and more burning shall his desire be to God. Therefore look wisely what work thou canst best do. And you most help, if you are free and not bound by common law, to save this desire to Ihu. If it does not bind you to willful customs unreasonably, so that your freedom of heart may love Ihu, if grace would appear to you specifically. I shall tell you which customs are ever good and necessary to be kept. Such a custom is ever good to stand in the way of getting virtue and letting sin. The custom should never be left, for you shall always be meek, patient, sober, and chaste if you well do. And so of all other virtues. But the custom of another thing that lets a better one go, is good to leave when there is a man may. If a man has in custom to say thus many bees, or to think this manner of thought thus long, or to wake or kneel thus long, or any other such bodily deed, this custom is to leave sometimes when a reasonable cause allows or else if more grace comes another way.\n\nNow you are on your way and know how to go. Now beware. Enemies who wish to hinder you will be busy if they can, for her intention is to remove from your heart your desire and your longing for the love of Ihu, and to drive you back to the love of worldly vanity, for there is nothing that grieves them so much. These enemies are primarily carnal desires and vain fears that arise from the corruption of your fleshly kind and wish to let your desire for the love of God fully and peacefully occupy your heart. These are your next enemies. There are also other enemies, unclean spirits that are busy with deceits and wiles to discern you. But one remedy you will have that I said before: Whatever they say, do not believe them but hold steadfastly to your way and only desire the love of our Lord Ihu. If your enemies first say to you by stirrings in their hearts that you are not shriven rightly or that some old sin is hidden. in thy heart thou knowest not, and therefore thou must turn home again and leave thy desire and go confess thyself better. Do not believe this saying, for it is false. Trust truly that thou art shriven. And if they say that thou art not worthy to have the love of God, what shouldst thou covet that thou mayst not have: or art not worthy to have it? Do not believe them but go forth and say, \"Not for I am worthy, but for I am unworthy.\" Therefore I would love God. If I had it, it would make me worthy. And though I was made worthy through it, though I should never have it yet I would covet it. And therefore I will pray and think that I might get it. And then if thine enemies see that thou beginnest to grow bold and well-willing to thy work, they begin to fear. Nevertheless they will not cease tarrying when they may as long as thou art going in the way. What with fear and temptation on one side, what with flattery and false plays on the other side, to make you break your purpose and turn back again they will say this. If you hold fast to your desire for Jesus so truly as you begin, you shall fall into sickness or fantasies or frenzies, as you see it happens to some. Or you shall fall into poverty and bodily misfortune. And no man shall be able to help you. Or you may fall into private temptations of the devil that you shall not help yourself. For it is dangerous for any man to give himself fully to the love of God and leave the world. And nothing is desirable but only the love of him. For so many perils may fall that a man knows not of. And therefore turn back and leave this desire, for you shall never bring it to an end and do as other worldly men do.\n\nThus speak your enemies. But trust him not, but hold fast to your desire, and say nothing else but that you would have Jesus and be at his service. And if they perceive this, then they will leave you alone. wilt thou be so strong that thou wilt not spare for sin nor sickness, nor for fantasies nor for madness. For doubts nor fears of ghostly temptations, for misfortune nor poverty, for life nor death. But ever forth thou wilt with one thing, and nothing but one. And make distinction to them as though thou heardest them not. And holdest it steadfastly in thy prayer and in thy other spiritual works without ceasing with discernment according to the counsel of thy sovereign or of thy spiritual father. Then they begin to be angry and to come a little nearer. They begin to rob and beat and do all the shame that they can. And that is when they make all the deeds that thou doest seem never so well done to be deemed evil by others and turned into the worse party. And whatever it be that thou wouldest have done in aid of thy body or of thy soul, it shall be hindered or hindered by others. So thou shalt be put from thy will in all things that thou greatly desirest. And all this they do that thou shouldest be. \"Consider not to yield or maliciously harbor or evil will against thy very Christian self. Instead, focus on your lessons, remembering that you have nothing and can lose nothing of earthly good, and that you possess only the love of Ihu and should continue on your way to Ihrlm with your occupation. If you are delayed at times due to weakness caused by illnesses inflicted by the evil will of man or the malice of the devil, leave off your thoughts of your disease as soon as you can and return to your work. Do not linger with them for fear of your enemies.\n\nAnd after this, when your enemies see that you are so willing that you are not angry, heavy, or much disturbed by anything they may do or speak against you, speak truthfully and find delight in this vain joy and rest therein. But if you do well, \" You shall hold all such flattering and deceitful words of your enemy that offers you poison mixed with honey, and therefore refuse it and say you will not have it. But you would be at Jerusalem. Such letting you shall feel or else of a like kind. What of your flesh, what of the world, what of the devil, more than I can recall now. For as long as a man suffers his thoughts willingly to run about the world in beholding of various things, he perceives few lettings: but as soon as he draws all his thought and his yearning to one thing only, to have it, to know that, to love that - and that is only Jesus - then he shall well feel many painful lettings. For every thing that he feels and it is not that which he desires is a letting to him. Therefore I have told you of some specifically, and in general, whatever stirring that you feel of your flesh or of the devil, pleasurable or painful, bitter or sweet, lovely or fearful, glad or sorrowful, that. I would draw down your thoughts and desires from the love of Jesus to worldly vanity. And let go utterly your ghostly covetousness that you have for the love of him. And let your heart be occupied with that resting, stirring love. Set it at naught / receive it not willingly. Tarry not therewith too long / But if it be of worldly things you need to do for yourself or for your own Christian, hasten it and bring it to an end, lest it cling to your heart. If it is another thing that does not need to be done or else does not please you, charge it not. Iangyll not with it. Do not anger or fear it. Like it not. But strike out your heart readily and say, \"I am nothing, I have nothing. I seek and covet nothing but the love of Jesus.\" Knight your thoughts to this desire and strengthen it. Maintain it with prayer and other spiritual works, so that you do not forget it. And it will lead you in the right way and save you from all perils. Though you may feel them, you shall not perish. I hope that it will. Bring thee to perfect love of our Lord Ihu_; yet on the other side I say also what work or what stirring it be that may help thy desire, strengthen it, and nourish it. Make thy thought farthest from lust and mind of the world, more whole and more burning for thee the love of God, whether it be through prayer or thinking, styles or speaking: reading or hearing, onliness or companionship: going or sitting, keep it for the time and work therein as long as savour lasts. If it be so that thou takest with it meat and drink and sleep as a pilgrim does, and keep discretion in thy working according to the counsel and ordinance of the sovereign, for he never so great haste in his going yet he will eat and drink and sleep. Do thou likewise; for though it leaves thee one time, it will further thee another.\n\nIf thou wouldst know what this desire is truly, it is Ihu_; for he makes this desire in thee and gives it to thee, and it is he that thou desirest in thee, and he it is that is desired. He is all and he does all if thou might. Thou dost only suffer him to work in thy soul and assent with great gladness of heart, that he may do so, in Thee being naught but a reasonable instrument whereby he works. Therefore, when thou feelest thy thought drawn away by his grace, take up with desire to Ihu, with a mighty devout will, to please Him and love Him. Thou hast Him for He it is whom thou desirest. Behold Him well, for He goes before thee not in bodily likeness but unseenly by His might. Therefore, see Him spiritually if thou may, and fix all thy thought and affection to Him. Follow Him wherever He goes, for He shall lead thee the right way to the sight of peace and contemplation. Thus prayed the prophet to the Father of heaven, saying, \"Send out Thy light and Thy truth. They have led me and brought me up into Thy hill and Thy tents.\" That is, \"Father of heaven, send out Thy light and Thy truth. They have led me and brought me up to Thy hill and Thy tents.\" thy son / And he shall lead me by desire into thy holy hill and into thy tabernacles: that is, to the feeling of perfect love and height in contemplation. Of this desire the prophet speaks thus: \"Memorial thou art in my desire: I say, I have desired thee in the night: but also my spirit within me hath greatly desired thee.\" That is, Lord Jesus, the mind of thee is printed in the desire of my soul. For my soul has desired thee in the night. And my spirit has pined for thee in all my thinking. And why the prophet says he has desired God all in the night as a timely space between two days: for one day ends and another comes not at once, but first comes night and departs, the days sometimes long and sometimes short, and then after comes another day. The prophet did not only mean this kind of night but he meant a ghostly night. Thou shalt understand that there are two days or two lights. The first is a false light. it departs and lasts not, and so it performs not that which it ought to perform. \"Your eyes will be opened, and you will be like gods. That is, your eyes shall be opened, and you will be as gods. And he said truly, 'For when Adam had sinned, immediately his inner eye was closed, and ghostly light withdrew. And his outer eye was opened, and he felt and saw a new light of fleshly likeness and worldly love that he had not seen before. And so he saw a new day, but this was an evil day. For this was it that Job lamented when he said, \"Perish the day in which I was born. That is, 'Perish the day in which I was born.' He did not notice the day running in the year that God made, but he lamented this day that man made. That is, the concupiscence and the love of this world in the which he was born, which he did not feel.\" Then this day and this light he asked of God that it should perish and no longer last. But the everlasting love of Jesus is a true day and a blessed light. For God is both love and\" That which John says is, \"He that loves God dwells in the light.\" I John 1:7. He that loves God abides in the light. But what a man perceives and sees in this world is false and fleeting. And because he will forsake it and seek the love of Jesus, he may not at once feel His love. But he must endure a while in the night. For he may not suddenly come from this one light to that other, that is, from the love of the world to perfect love of God. This night is nothing else but a preparation and a withdrawing of the thought and soul from earthly things by great desire and yearning for the love and sight and feeling of Jesus and holy things. This is the night. For just as the night is dark and ever hiding from all bodily creatures and a resting of all bodily deeds, so a man who sets himself fully to think on Jesus and desires only His love is well advised to hide his thought from vain beholding and perceiving. And his affection from. Fleshlily loving and loving of all bodily creatures, so that his thought may be made free and not subject, nor his affection bound, nor pained, nor troubled in anything lower than himself. And if he can do so, then it is night with him, for then he is in darkness. But this is a good night and a light darkness, and for it is a stopping out of the false love of this world. And truly, the darker this night is, the nearer it is to the true day of the love of Ihu. For the more that the soul may through longing to God be hidden from noise and din of fleshly affections and unclean thoughts, the nearer it is to feel the light of the love of him, for it is even at hand. Thus seems it that the prophet meant when he said thus: \"Cui in tenebris sedeo, Dnus lux mea est.\" That is: \"When I sit in darkness, my Lord is my light.\" That is: \"When my soul is hidden from all stirrings of sin as it were in sleep, then is my Lord my light: for then he is near to me in grace to show me.\" this night is sometimes painful, first when a man is very foul and has not been accustomed to this darkness through grace, but would like to have it. He sets his thoughts and desires toward God as much as he can, desiring not to think or feel anything but himself. And because he cannot easily attain it, therefore it is painful. The custom and familiarity he has had with sins of the world and fleshly affections, and earthly things press upon him so strongly and constantly draw down his soul to them, preventing him from being hidden from them as he would like. Therefore, this darkness is painful to him, especially when grace does not come to him abundantly. However, if this is so for you, do not be hasty or strive much as if you could, through your own power, put it out of your thoughts. You may not be able to do so, but must endure it and suffer gently. Do not break yourself. And if you can, draw yourself quietly towards it. thy desire and your deeply focused longing for Ihu: as if you wouldn't charge them. For wite thou well when you would truly desire Jesus and only think of him. And you may not freely do so for preaching because of such worldly thoughts: sothly thou art outside the false day. And thou art entering into this darkness / But thy darkness is not restful because of disease and uncleanness and lewdness of thyself / And therefore use it often & it shall, through the feeling of grace, become more easy & more restful to thee / And that is when thy soul, through grace, is made so free and so mighty and so good and so gathered in to itself that it desires not to think of anything / then is it in a good darkness. This not I mean thus that a soul may, through grace, be gathered in itself freely & holy: & not be driven against its will or drawn down by mastery to think or like or love with cleu\u0304ge of affection to any sin or vainly to any earthly thing thence thinketh the soul nothing. This is a rich nothing & this night is a great ease for the soul that desires the love of Jesus. It is in ease as for thought of any earthly thing nevertheless it is full busy for to think on him. What then makes this darkness: Sothly nothing else but a gracious desire for the love of Jesus. For the desire and the longing that it has at that time to the love of God, for to see him and have him drives out of the heart all worldly vanities and fleshly affections. And gathers the soul into itself. And occupies it only for to think how it might come to the love of him. & the time may it freely and devoutly behold Jesus whether it will pray or think. & so it brings it to this right nothing. And sothly it is not all dark nor is what it thinks thus. For though it be dark from false light it is not all dark from the true light. For Jesus, it is both love and light is in this darkness whether it be painful or restful. If it be painful then he is in the soul as truly longing in desire. Logging to light, but he is not yet at I could / And what they answer all this to thee, and that is done very readily. If grace touches thee, then art thou entered into this darkness. For though thou feelest and perceivest gleamings and proferings of vain thoughts and pressing in of fleshly affections, nevertheless thou art in this profitable darkness if it be so that thy thought is not fixed in it. Such vain imaginings that fall unawares into the heart trouble this darkness / And pineth the soul so, what because it would be hidden from them and may not, but they do not take away the profit of this darkness / for the soul shall come to restful darknesse through it, and then is this darkness restful when the soul is hidden for a time from the painful feeling of all such vain things, which last but a while entirely. Nevertheless, though it be but a short time, it is very profitable.\n\nThen this darkness and this night is so good and so restful, though it be short, that stands only in desire and longing for the love of Jesus with a blindness. Thinking on him, how good and blessed it is to feel his love and be illuminated with his bless\u00e9d unseen light, to see truthfastness, which a soul receives whether the night passes or the day springs. This I hope was the night the prophet meant when he said: \"My soul has desired it in the night\" (as I have before said). It is much better to be hidden in this dark night from beholding the world, though it be painful: than for one to be out in the false shining of this world, which seems so comforting to those who are blind in knowing of ghostly light. For what are you in this darkness? You are nearer to God. Therefore apply your heart fully to the steering of grace and dwell in this darkness, being often humbled, and the true light of ghostly knowing will spring to you. Not all at once but gradually, as the prophet says, \"To those in the region of Umbram Mars: light.\" To those dwelling in the land of death's shadow: light has sprung. It is: the light of grace springs and shall spring to all who can dwell in death's shadow. It is in this darkness. It is like unto death, for death sleeps a living body and all its fleshly feelings just as one in this darkness desires to love Ihu, so all fleshly affections and unclean thoughts cease for a time. And nearest thou art to Him. Thou art not yet there, but small, sudden lightnings that gleam through small causes from that city shall be seen to thee from afar or until thou comest there. For be well assured that though thy soul be in this restful darkness without the troubling of worldly vanities, it is not yet there it should be; it is not yet clothed all in light nor turned all into fire of love. But it feels well that there is something above itself that it knows not and has not yet, but longs for it and desires it. And that is not otherwise but the light of I. The city without, which is like a city that the prophet Ezekiel saw in his visions. He says that he saw a city set upon a hill facing south. To his sight, when it was measured, it was no more in length and breadth than a rod, which is six cubits and a palm in length. But as soon as he was brought into the city and looked about him, he thought it was woe both open and secret. He saw gates and porches without and within, and much more building in length and breadth than I now say, hundreds of cubits more than this wonder was to him. How this city within was so long and so large, it was so little to his sight when he was without. This city signifies the pure love of God set on the hill of contemplation. It which, to the sight of a soul that feels it not, appears somewhat/ but it appears but a little thing, no more than a reed, which is six cubits and a palm in length. By six cubits are understood the perfection of human work. by palm, a little touching of contemplation, he sees well that there is such a thing which passes the desert of all human work, like the palm passing the five cubits. But he sees not within what it is. Yet if he may come within the city of contemplation, then he sees much more than he saw first.\n\nBut beware of the midday fiend, which feigns light as it came out of Hell and is not so. For the tent of our Lord Ihu shows light to his lovers of truthfulness; therefore, in the same way, he shows a light that is not true under the color of a true light and deceives them. Nevertheless, how a soul may know the light of truthfulness when it shines from God and is feigned through the enemy, I will say, by an example of the firmament. Sometimes the firmament shows a light from the sun and seems to be the sun and is not. And sometimes it shows the true sun truly. The distinction between the two is this. The feigned sun is not with him but between two black ones. Some men, as it seems, forsake the love of the world and come to the love of God and to the light of understanding of Him. But they will not come through this darkness that I have spoken of before. They will know themselves truly and meekly what they have been before and what they are yet through sin. They are not eager to enter into themselves, abandoning all outward things and fleeing all wicked stirrings in their hearts of pride, envy, anger, or other sins through lasting desire for Jesus in prayer and in thinking: in silence and in weeping; and in other bodily and spiritual exercises as devout men have done. But as soon as they have forsaken the world in appearance or else soon afterwards. After they believe they are holy and able to spiritually understand the gospel and holy writ, especially if they can fulfill literally the commandments of God and keep themselves from bodily sins, which they believe they love God perfectly. Therefore, they wish to preach and teach all other men as if they had received grace of understanding in perfection through a special gift of the Holy Ghost. Furthermore, there are many who feel they have been suddenly given great knowledge and much fervor of love, as if it were for preaching truth and righteousness to every soul. Therefore, they consider it a grace of God that illumines them before other souls.\n\nHowever, if they look closely, they will find that this light of knowledge and the heat they feel does not come from the true Son, who is our Lord Jesus. But it comes from the midday fiend who feigns light and resembles him. Therefore, He shall be known by the example given, before the light of knowledge or feeling of fervor, is feigned by the devil as a dark swirling, shown between two black rainy clouds. The upper cloud is presumption and self-righteousness. The lower cloud is putting down and allowing of its enemy. Therefore, the light of knowing or feeling of fervor, which it shines to a soul that is presumption and self-righteousness and disdain of its enemy, is not the light of the true Son. Therefore, those who have this knowledge in this manner are full of ghostly pride and have not seen it. They are so blinded by this feigned light that they hold the highness of their own heart and thuboses (thouboes?) to the laws of the holy church as if they were perfect penitents to the gospel and to the laws of God. And they believe that they possess\n\n(Note: The text appears to be in Middle English. I have made some assumptions about the spelling based on context, but it is possible that there are errors or uncertainties in my transcription. I have also left some ambiguous words untranslated, such as \"thu\u0304\u03b8bo\u0304nes\" and \"they possess,\" as the meaning is not entirely clear without additional context.) following their own will were freedom of spirit, and therefore they began to reign as black clouds of error and heresy: for the words that they heard by preaching were so unstably and all evil works. And therefore that kind of thing that brings forth such sins comes not from the sadder of light that is good, but it is earthly bestial and demonic. And so by these tokens that are pride, presumption, unbuxomness, indignation, and other such sins, may the false light be known for the cruel one. For the true light shines and shows itself not by special visitation to give light of understanding or perfect charity to a soul, but the firmament is first made bright and clear from clouds. That is, but if the conscience is made clean through the fire of burning desire for Jesus in this darkness, the whole wastes and burns all wicked stirrings of pride, vanity, envy, and all other sins in the soul, as the prophet says, \"Fire goes before him and burns up his path.\" Within the circuit of his jurisdiction. In circumstance, it is the desire of love that shall go before Jesus in the depths of your soul, and it shall consume all his enemies, that is, it shall waste all sins. But if a soul is first struck down from the height of itself by fear and humility and examined and burned in this fire of desire, and as it were purified from all ghostly filth through long times in deep prayers and other spiritual exercises, it is not able to endure the shining of ghostly light nor to receive the precious liquor of perfect love of Jesus. But what is purified and made subtle through this fire may then receive the gracious light of spiritual knowledge and the perfection of love that is true son. Thus says holy write, \"Matthew 24:27, 'And for then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.' Our Lord Jesus shall spring to you who fear him, is meek and humble, casting himself down under God by nothing of himself.\" himself in his own substance, through reverence and ghostly beholding of him, lastingly, for the perfect meek shall the true son spring. And illumine her reason in knowing of truthfastness, and kindle her affection in bringing of love, and then both shall they burn and shine, Through the virtue of this heavenly son, they shall burn in perfect love: and shine in knowing of God and ghostly things, for then they are reformed in feeling, Therefore he that will not be deceived, I hope it is good to him to draw down himself and hide himself in this darkness, First from entering of other me as I have said, and forget all the world if he may, and follow Ihesu with lasting desire offered in prayers and thinking on him, Then I believe the light that comes after this darkness is sure and savory, and that it shines from the city of Jerusalem from the true son to a soul that travels in darkness and cries after light for to find it, and comforts it in. For truly and fully setting himself to forsake the love of the world, and may through grace come to feeling and knowing of himself, and hold himself meekly in that feeling, he shall not be deceived with errors, heresies, or fantasies. For all these come by the gate of pride. If that pride may be stopped out, then there shall be no such sin remaining in a soul. Though they come and offer themselves, they shall not enter. Grace that the soul feels in this meek darkness shall teach the soul sobriety, and show to him that all such prophecies are empty.\n\nThere are many devout souls who, through grace, come into this darkness and feel the knowledge of themselves, yet they do not fully know what it is. And the unknowing in part hinder them. They feel well the thoughts and affections of their spirit so greatly that they may think on Jesus, peaceful, and offer their psalms and prayers. This feeling is mightily savory and sweet to him as long as the freedom of bodily kind permits it. They know well that this feeling is good, but they do not know what it is. Therefore, to all such souls I say: this manner of feeling, though it may be short-lived and seldom present, is truly a darkening of oneself before Ihu. Or, to put it more accurately, this gracious feeling is a ghostly sight of Jesus. If they can keep themselves in that rest or bring it through grace into a habit so that they may lightly and freely have it when they desire and hold themselves in it, they should never be overcome by temptation of the devil or the flesh, nor by errors or heresies: for they are set at the gate of contemplation, able and ready to receive perfect love of Ihu. Therefore, he who has it should know it meekly, keep it tenderly, and pursue it fervently, lest any creature let him utterly. From it, a person should follow it when he may, and forget and disregard all things that should keep him from this if he is free from himself and can do as he will without scandal or disease of his neighbor. For me, it seems that he cannot come to this rest lightly unless he has great pleasure of grace and sets himself to follow after its guidance. It owes him to do so, for grace will always be free, namely from sin and worldly concerns. And another soul that has not yet received this fullness of grace if it desires to come to this ghostly knowing of Ihu, as much as is in him, he must make himself able to it and put away all hindrances as much as he can. He must learn to die to the world and forsake its love truly, first putting aside bodily and spiritual pride, desiring no worthy, worldly knowledge or craft, benefits or riches, precious clothing, or worldly array. He should be worthy above others. He shall covet none of these, but if they are put upon him through fear, so that he is poor both outside and inwardly in heart, or else fully inwardly in heart, and he covets to be forgotten by the world, men reward him no more, whether he is ever so rich or so cunning as the poorest man who lives. He must not suffer his heart to rest in beholding of his own deeds or virtues, for he forsakes the world and others do not, and therefore sets himself well. He must leave all rising of heart and evil will of the eye and envy against his brother. He must not sicken any man unjustly in word or deed, nor give any man matter whereby he might be justly angered or stirred, so that he may be free from every man. He must forsake courtesies, desiring nothing of earthly goods but only his bodily sustenance. A person should pay his debts and hold himself paid when God directs others to pay him. He should place no trust in the hour of any worldly good, nor in the help or favor of any worldly friend, but primarily and fully in God. If he does otherwise, he binds himself to the world and cannot therefore think of Jesus. Furthermore, gluttony and lechery, and all other fleshly uncleannesses, must be utterly left behind. The affection should not be bound to any woman through fleshly homeliness, for such blind love that sometimes exists between a man and a woman, and seems good and honest to the world, is in fact utterly unclean and a great sin. It is a great sin for a man to allow his affection, which should be fixed on Jesus and all virtues and all spiritual cleanses, to be bound to any fleshly love of any creature, willfully, especially if it hinders his thought and makes him restless, preventing him from having any relish for God. I hold it willfully that a man does it and says it is sin, or else is so blinded by it that he will not see it. And also that a man does not delight in foods and drinks only for the lust of his flesh, but holds himself paid with such food as he may easily have, especially if he is whole and knows what food it is that will satisfy his hunger and keep his body in common strength, for the service of God. And he should not grumble, nor strive, nor anger himself for his food, though he be sometimes not served as his flesh would wish. All sins and all other things that hinder him so that he may dispose himself to think freely about Jesus. For as long as these hindrances and such other things hang upon him, he may not die to the world: nor come into this darkness of self-knowledge. And therefore, that he might come to it, he must do all these things, as Paul did say. \"This world is crucified to me, and I to the world.\" The world is dead and crucified to me. (Matthew 16:24) And I to the world,\nThat is: He who has forsaken the love of the world in worship and riches in all other worldly things, before said, for the love of God. And loves not it nor pursues it, but is well paid that he has rightly nothing of it nor would I have it though I might. Truly to him the world is dead,\nfor he has no savour nor delight therein. Also, if the world sets him at naught and has no reward for him, nor favour nor worship, nor sets any price by him but forgets him as a dead man, then he is dead to the world.\nAnd in this state was St. Paul set perfectly. And so must another man in his place who would follow and come to the perfect love of God. For he may not live to God fully unless he dies first to the world. This dying to the world is this darkness,\nand it is the gate of contemplication and to refining in feeling. And there is no other than this. There may be many diverse ways and severe works leading and bringing diverse souls to it. Contemplation/ For after various dispositions of men, and after diverse states, whether religious or secular, there is but one gate for what exercises a soul may have. However, if he can come by that exercise to this knowing and to a meek feeling of himself, and that is, if he is mortified and dead to the world as in his love, and if he may feel himself sometime in this restful darkness, by which he may be hidden from the vanity of the world as in his love. And that he may feel himself what he is, truly he is not yet come to the reforming in feeling nor has he fully attained contemplation. He is far from it, and if he will come by any other gate, he is but a thief and a breaker of the wall. Therefore, as unworthy, he shall be cast out. But he who can bring himself first to nothing through the grace of meekness and die in this manner is in the gate, for he is dead to the world and lives to God. Of which St. Paul speaks. \"You are dead [to the world] for the love of God, forsaking all worldly love with Christ in God. That is, you live ghostly in the love of Jesus. But your life is hidden from worldly men, as Christ's life is hidden in God's head from the love and sight of fleshly lovers. The Lord showed this gate to us himself in the Gospel when he said, 'Everyone who leaves father or mother, sister or brother, or any other relative for my sake will receive a hundredfold and will inherit eternal life. This hundredfold that a soul shall have if he forsakes the world is nothing but the profit of this earthly darkness, which I call the gate of contemplation. For he who is in this darkness and is hidden through grace from worldly vanity,'\" (Matthew 19:29). He knows nothing of worldly goods / he seeks it not / he is not delayed by it / he looks not after it / he loves it not\nTherefore, he has a hundredfold more than the king or he who has the most of earthly good\nFor he owns not but I Jesus has a hundredfold\nFor he has more rest, more peace in heart, more deep love and delight in soul\nIn one day than he who most owns the world and has all the wealth of it under his wealth has in all his life time\nThis is then a good darkness and a rich nought, it brings a soul to so much spiritual ease and so soft stillness\nP. I believe David meant this night or this nought when he said thus:\nThat is: I was brought to nought. And I knew not\nThat is: The grace of our Lord Jesus sent into my heart has slain in me\nAnd brought to nought all the love of the world\nAnd I knew not how\nThrough no working of myself nor by my own wit I have it. Who, without the grace of our Lord Jesus, wishes to experience fully the love of Jesus in his soul, must abandon all false or worldly love and remain in darkness. Yet, if he is initially afraid to do so, he should not turn back to the love of the world but should instead trust in Jesus and hope for some spiritual light. The prophet Isaiah says, \"Who walks in darkness and has no light, trust in the Lord and rely on him\" (Isaiah 50:4). Those who hide from the love of the world and cannot readily feel spiritual light should not despair, but should instead turn away from the world and trust in God, and they will eventually be given light. It falls to us as it does if a man has been in the sun for a long time and suddenly enters darkness.\n\nAfter this came a sudden interruption. In a dark house, the sun does not shine. He should be as if he were blind and see nothing, unless he stays a while. At first, he will see great things and then small ones, and after all, it is the same in the house. It is dark and somewhat blind to his sight at first, but if he stands still and continues to pray and often think of the same will to the love of Ihu: he will see greater things and small ones that he first knew not. Thus seems the prophet to say in darkness. That is, you who forsake truthfully the light of all worldly love and hide your thought in this darkness. The light of blessed love and ghostly knowing of God will spring up for you. And your darkness will be as midday. That is, your darkness of treacherous desire and your blind trust in God that you have first will turn into clear knowing and into sight of love. And your Lord God will give you rest. thy fleshly desires and thy painful doubts and fears and wicked spells that have continually before time troubled her, shall weaken and lessen her might, and thou shalt be made so strong that they shall not harm you. For thou shalt be hidden in rest from them, and then shall our Lord Jesus fulfill thy soul with shining ones. When thou art brought into this ghostly rest, thou shalt more easily tempt thyself towards God and nothing else, and then shall he fill all the mysteries of thy soul with beams of ghostly light. Have no wonder though I call the forsaking of worldly love darkness, for the prophet calls it so, saying to a soul, Isaias vii. Intra i\u012b tenebras tuas filia Caldeorum. Go into thy darkness, thou daughter of Caldee. Thou art as a daughter of Caldee for the love of the world, forsake it and go into thy darkness.\n\nLO I have said to it a little, if thou dost desire to be reformed in feeling how thou shalt dispose thyself towards it in thy future course, nevertheless. For I assure you, you cannot do this to yourself, for our Lord Ihu brings all things to this end where He wills. For He alone, through His grace, guides a soul and brings it first into darkness: \"As it is written, 'For it is the same for Him whether He is called upon to judge the circumcised or the uncircumcised. So then He who calls those things that were not as though they were, those things that were not existed it was He who called them into existence, and He also justified them, and He also conferred on them an identity as sons of God, and made them, so to speak, a likeness to the Son Himself, He also brought them into glory.' (Romans 8:29-30)\" Those whom God foreknew He predestined to be conformed to the image of His Son. He called them; He justified them; He made them righteous; He made them glorious. and they glorify Him / Though these words may be said of all chosen souls in the lowest degree of charity, who are reformed only in faith: nevertheless, they may be understood more specifically of these souls who are reformed in feeling towards the One in whom our Lord God shows more plentiful grace and takes greater care\nof them / For they are His own sons specifically, in whom the fullness and joy of His son Jesus appear / In these words, Saint Paul departs from the working of our Lord in four ways / First is the time of calling of a soul from worldly vanity / and that time is often easy and comfortable / For in the beginning, a man who is disposed to much grace is so quickly and feelingly inspired. He feels oft such great sweetness of devotion, and has so many tears in compunction that he thinks himself half in heaven / but this softness passes after a time / Then comes the second time, which is the time of justification / it is laborious / For when he begins strongly in the way of righteousness and sets his will against all sin, inside and out. And stretches out his desire to virtues and the love of Ihu, then he feels much hindrance both within himself from his own inclinations and from without through temptation from his enemy. And that is no wonder, for he has long been bent towards the false love of the world, and so he may not be made right, as a crooked staff cannot be made straight but if it is heated and weakened in the fire. Therefore, our Lord Ihu sees that it is fitting for a recalcitrant soul to be troubled and delayed by various temptations. And for it to be well examined through spiritual tribulations, so that all the rust of uncleanliness may be burned out of it. And this will be both within, through fears and doubts and perplexities, so that it does not near despair and seem to have forsaken God and left all in. The souls of the fearful take little trust that it shall have, in the goodness of God and in His mercy. For this trustworthy our Lord remains in such a soul, never so far from it. Therefore, the soul is raised up from despair and saved from ghostly misery. And without itself, it shall be mortified and tormented in the sensuality, either by various sicknesses or by the feeble torment of the devil. Or else, through a profound might of God, the blessed soul, feeling and bearing the wretched body, shall be so tormented. And it shall not know how it shall endure to be in it, having no more savour or delight of worldly liking than of straw. But then comes the third time of magnification, and that is when the soul is reformed in feeling in part, and receives the gift of perfection and the grace of contemplation, and that is a time of great rest, for then Jesus is more homely with a soul. After this comes the fourth time of \"That is when the soul shall be fully reformed in the bliss of heaven. For those souls called from sin and righted, or otherwise, through various means, both through fire and water, and afterward magnified, they should be glorified. Our Lord shall then give them fully what they here long for, and more than they could desire, for He will raise them above all other chosen souls to the very head of cherubim and seraphim. Since they have passed all others in knowing and loving God in this life, he who comes to this magnifying need not fear this righting, for that is the way. Our Lord says through His prophet a word of great comfort to all such souls that are examined with the fire of tribulation: 'My child, do not fear. Isa. xliii. \"If you pass through the fire, it will not harm you.\" That is: My child, if you pass through the fear of fire, it will not harm you. It will cleanse you from all fleshly filth and make you.\"' able to receive the ghostly fire of God's love, and this must be done first. As I have previously stated, it may not be referred to as feeling otherwise. But now you ask, how can this be true? There are many souls newly turned to God who have many spiritual feelings. Some have great compunction for their sins, and some have great devotion and fervor in their prayers. And some men have other kinds of spiritual feelings of comforting heat and great sweetness. Yet these souls never fully enter the restful darkness that I speak of with fervent desire and lasting love and thought in God. Then you ask whether these souls are reformed in feeling or not. It seems yes, inasmuch as they have such great spiritual feelings that I, who stand only in faith, do not feel. To this I may reply that these spiritual feelings, whether they stand in compunction or devotion or in spiritual imagination, are not the same as the restful darkness I speak of with fervent desire and lasting love and thought in God. The feelings whych a soul shall have and feel in the grace of contemplation, I say not but they are true and graciously given by God. But those souls that feel such are not yet reformed in feeling, nor have they yet received perfection or the burning love of Ihu as they may come to. And yet it often seems otherwise: that such souls feel more of the love of God than others who have the gift of perfection. Inasmuch as the feeling shows more outwardly by great fervor of bodily tokens. Therefore, it seems to another man that they were ever roused in love. And though I think it is not so, I know that these manner of feelings and fervors of devotion and compunction that these men feel are gracious, for the fervor is so much in outward showing, it is not only for multitudes of love they have but for littlenesses and weaknesses of their soul that cannot bear a little touching of God. for it is yet as if it were fleshily bound to the flesh, and never departed from ghostly mortifying: and therefore the least touching of love and the least spark of ghostly light sent from heaven into such a soul is so much and so comfortable and so delightful over all the liking that ever it felt before in fleshly love of earthly thing, it is overcome by it. And also it is so new and sudden and so unfamiliar that it cannot endure it but bursts and shows out in weeping, sobbing, and other bodily stirring. Right as the container it is old when it receives new wine that is fresh and mighty: the container boils out and is in point for breaking and bursting until the wine has boiled and spilled out all uncleanness. But also soon as the wine is refined and clarified, then it stands still and the container holds. Right so a soul that is old through sin when it receives a little of the love of God that is so fresh and mighty that the body is in point, for breaking and for shattering. If the soul keeps it whole, but it leaks out at the eyes through weeping, and at the mouth through speaking. And this is more due to weakness and frailty of the soul than to greatness of love. For afterwards, when love has driven all the unclensings out of the soul through such great favor, then is the love clear and stands still. And then both the body and the soul are much more at peace, and yet the soul has much more love than it had before, though it shows little outwardly. And therefore I say that those souls that have been greatly defiled by sin will not be reformed in feeling unless they are first burned and purified through such great compunctions going before.\n\nAnother soul that was never much defiled by love of the world but has always been kept from great sins through innocence may more easily and privately come to this reforming, without great outward showing of fervor. Then this is the case I hope for. A soul in the state of beginning or profiting seeks comforts and consolations as if they were his ghostly food sent from heaven to strengthen him in his travels. Just as a pilgrim travels all day long without food and drink and is nearly overcome by weariness, he finally reaches a good inn. There he has food and drink and is refreshed for the time. So too, a devout soul that wishes to forsake the love of the world and desires to love God, sets all his efforts towards that end. He prays and travels both bodily and spiritually, and sometimes feels no comfort or taste in devotion. Our Lord, having pity on all his creatures, so that it should not perish for lack or turn into hell or despair, sends it among his ghostly food and comforts it in devotion as he wills. And whoever feels any comfort, holds himself well rewarded for all his travels and all the sickness he had on the day when he fares well at evening by feeling of. A soul that desires knowledge of spiritual things must first know itself, for it cannot have knowledge of things above it without self-knowledge. Only then can it:\n\nfall into grace through the influence of proficient souls and progress in grace. It experiences gracious touchings of the Holy Ghost in understanding and sight of spiritual things, as well as in affectionate love. But it is not yet converted in feeling, nor is it perfect, for such feelings come to it unpredictably, and it knows not when or where to find them again because it has not yet acquired familiarity with God in thought and lasting desire in Him, nor has the eye of its soul been opened to behold spiritual things. Instead, it is drawn towards them, and therefore it is not yet converted in feeling, nor has it yet received the full gift of contemplation. When the soul is gathered to itself and departed from beholding of all earthly things and from the use of bodily wits, it feels itself as it is in its own kind without a body. If you desire to know and see your soul, do not turn your thought to your body to seek and feel it as if it were hidden within your heart. Your heart is hidden and held within your body, as a lesser thing is hidden within a greater. But it is holding and quickening your body much more than your body holds and wields it in might and in power. If you wish to find it, withdraw your thought from all bodily things outward and from the mind of your own body. Also from all your five senses as much as you may. And think on the kind of a [something]. A soul is resonable and ghostly as you would think, to know any virtue such as sincerity or meekness or any other virtue. Rightly so, think that a soul is a life undeniably and unseeably, and has the ability in itself to see and know the sovereign sincerity. And to love the sovereign goodness that is God, when you see this, you feel something of yourself. Seek yourself in no other place, but the more fully and clearly you may think of the kind and worthiness of a rational soul, what it is and what is the wild working of it, the better you see yourself. It is very hard in the flesh to have sight and knowledge of it or of an angel or of God. It falls immediately into imagination of bodily shape. And it seems thereby to have the sight of itself. And so of God and so of ghostly things. But this may not be, for all ghostly things are seen and known by the understanding of the soul, not by imagination. A soul sees by understanding that the virtue of righteousness, wysnes is for to yeue to euery thynge that it oweth to haue / right soo & on suche a maner maye the soule see itselfe by vnderstondynge / Neuertheles I saye not that thy soule shall reste stylle in this knowinge / bue it shal by this seke hyer knowynge aboue itselfe & that is the kynde of god / For the soule is but a myrour in the whyche thou shalt see god ghostly / And therfore thou shalt fyrste fynde thi myrrour & kepe it bryghte & clene fro flesshly fylth & worldly vanytee / & holde it well vp fro the erthe that thou my\u0292t see it & our lorde therin also\u25aa For to this ende traueylen all chosen soules in this lyfe in her meaning & in her ente\u0304t though they haue not specyally the felinge of this. And therfore it is said before that many soules begin\u0304yng & profiting haue many grete feruours & moche swete deuocio\u0304 and as it semith bre\u0304nynge al in loue. & yet haue they not per\u00a6fytly loue ne ghostly knowynge of god / For wyte thou well fele a soule neuer somoche feruour / somoche that him thinkyth that ye body may Not but if his thinking and beholding of God are most, or if it is all in imagination and not in understanding, he does not yet come to profit love or costly attachment. For you shall understand that the love of God is in three ways: All are good, but each one is better than the other. The first comes only through faith without gracious imagination or ghostly knowing of God. This love is in the least soul that is reformed in faith in the lowest degree of charity, and it is good: for it suffices for salvation. The second love is that a soul feels through faith and imagination of Ihu in his manhood. This love is better than the first when the imagination is stirred by grace, for why the ghostly eye is opened in beholding of our lord's manhood. The third love that the soul feels through ghostly sight of the Godhead in the manhood, as it may be seen here, is best and most worthy, and that is perfect love. A soul feels not unto it unless it is reformed. In feeling, the soul's beginning and progress have not this love. For they cannot think on Ihu or love Him beautifully but as it were manually and fleshly, according to the conditions and likeness of man, and upon that reward they shape all their working in their thoughts and in their affections. They fear Him as a man and worship Him and love Him primarily in maternal imagination and go no further. If they have done amiss and transgressed against God, they think then that God is wrathful with them as a man would be if they had transgressed against Him. Therefore, they fall down before our Lord with sorrow in their hearts and cry mercy. And when they have done thus, they have a good trust that our Lord of His mercy will forgive them their transgression. This manner of doing is right but not ghostly as it might be. Also, when they will worship God, they present themselves in their thoughts as they were before our Lord's face in a bodily likeness. And then they imagine a wonderful light there, our Lord Ihesu is, and then they revere Him. Worship him and fear him, and fully submit to his mercy to do with you as he will. Whoever loves God, behold him in worship and fear, or in some other aspect of his humanity. In beholding him, your hearts are greatly stirred towards the love of God. This manner of working is good and gracious, but it is much less and lower than the working of understanding. That is when the soul graciously beholds God in man. For in our Lord Jesus there are two kinds: the humanity and the divinity. Then, just as the divinity is more sovereign and more worthy than is the humanity, so the ghostly beholding of the divinity in Jesus is more worthy, more spiritual, and more mindful than the beholding of the humanity alone. Whether you behold the humanity as dead or glorified, and by the same token, the love a soul feels in thinking and beholding the divinity in man when it is graciously shown is worthier, more spiritual, and more mindful than the fervor of devotion. The soul feels the Lord only through imagination; He does not show Himself outwardly in the same way. For this is but manly, as our Lord does not reveal Himself in imagination as He is. Nor does He reveal Himself to be that which He is, for the soul could not endure it at that time due to the weakness of the flesh. Nevertheless, to souls that cannot think of the godhead spiritually, they should not err in their devotion. But they should be comforted and strengthened through some inner beholding of Ihu. Therefore, our Lord Jesus tempers His unfathomable light of His godhead and clothes it under bodily likenesses of His humanity. And He shows it to the inner eye of a soul. And He feeds it with the love of His precious flesh spiritually. This love is of such great power that it extinguishes all wicked love in the soul and strengthens it to suffer bodily penance and other bodily diseases in times of need.\n\nFor love of Jesus, and this is the shadowing of our Lord Jesus over. A chosen soul. In its shadow, the soul is kept from burning of worldly love. For right as a shadow is made of light and a body: right so this ghostly shadow is made of the blessed unseen light of the godhead and of the manhood joined together, shown to a devout soul. Of this shadow, the prophet says, \"Speak to my face, Lord, before my face, the Lord, as a spirit under his shadow we shall live among peoples.\" Our Lord Christ before our face as a spirit, we shall live under his shadow among the peoples. That is, our Lord Jesus in his godhead is a spirit that cannot be seen by us living in flesh as he is in his blessed light. Therefore, we shall live under the shadow of his manhood as long as we are here. But though it is sweet for the soul to desire this love in imagination, nevertheless, a soul should not desire to have ghostly love in the service of the godhead. For that is the end and the full bliss of the soul, and all bodily beholdings are but means leading a soul to it. I do not say that we should refuse the manhood of God, but... Ihesus departed from man, but in Ihesus, man should behold fear, wonder, and love godlessly, not carnally. And so, without departing, one should love God in man. And both God and man should be loved godlessly and not carnally. Our Lady Mary Magdalen taught this, who should be contemplative. John x when he said this: \"Noli me tangere, non duce ascendi ad patre meus\" - \"Touch me not, I am not yet ascended to my Father.\" That is to say, Mary Magdalene loved our Lord Ihesus well before the time of his passion. But her love was much carnal and little godly. She believed well that he was God, but she loved him little as God. For she could not then. And therefore, all her affection and all her thought fell in him as he was in the form of man. And our Lord blamed her not then but praised it much. But after he had risen from death and appeared to her, she would have worshipped him with such carnal love as she did before. And then our Lord forbade her and said: \"Touch me not: Set not thy rest on me.\" The love of thy heart in that form of man which thou seest with thy fleshly eye only, for rest therein. For in that form I am not stayed with my father, That is, I am not equal to the father. For in that form of man I am less than he: Touch me not so. But let thy thought and thy love in the form in which I am equal to the father, that is, the form of godhead, and love me: know me. & worship me as God and man godly. Not as a man manly, So shalt thou touch me. For since I am both God and man and all the cause why I shall be loved and worshipped is for I am God: and for I took on the nature of man. Therefore make me God in thine heart and in thine love / And worship me in thine understanding as Jesus, God and man: sovereign truthfulness and sovereign goodness and blessed life for that I am / And thus taught our Lord.\n\nFeelings in the might of the soul are primarily in understanding & love. And little in imagination / But these feelings are felt in the might of the body in imagination / and therefore They are not ghostly apparitions, but what they truly are is outward signs of the inner grace felt in the soul's might. This can be openly proven by holy writ, which says: \"They appeared to the apostles, dispersed in various tongues like fire. Acts 2:4; and above each of them the Holy Spirit descended in the form of tongues of fire. The Holy Ghost appeared to the apostles on the day of Pentecost in the likeness of burning tongues and inflamed their hearts. And in the perfection of love, as our Lord commanded them, saying: \"The Holy Spirit will teach you all truth.\" John 14:17. That fire and that burning were nothing else but an outward token shown to the body. More love and more stability of thought in God. For some may be true and some may be feigned, as I have said before.\n\nI have said a little about the reforming of faith. And I have touched a little on the fourth step, which goes from that reforming to the higher reforming that is in feeling. I do not intend to set God's work under the law of my speaking. I mean not that He works in a soul and nowhere else. Rather, I mean that our Lord works in some creatures, as I hope, and I hope well that He works other ways as well that surpass my wit and feeling. Regardless, whether He works thus or other ways by various means in longer or shorter time, with much trouble or little, if it all leads to the perfect love of Him, it is enough. If He grants one soul the full grace of contemplation on one day without any trouble, as He can, that is as good to that soul as if it had been examined, purified, and mortified for twenty winters. Therefore, take my saying in this manner. And narrowly as I think to say. Now, by the grace of our Lord Jesus, I shall speak a little more openly about reforming. In feeling what it is and how it is made, and which are the ghostly feelings that a soul receives, I will not take this manner of speaking about a soul in feeling as feigning or fantasy. Therefore, I shall ground it in St. Paul's words where he says, \"Be not conformed to this world, but be transformed in the renewing of your mind\" (Rom. 12:2). That is: \"Be ye transformed by the renewing of your senses.\" Here you may see that St. Paul speaks of transformation in feeling, and what that new feeling is. He explains it in another place, saying, \"Be filled with the knowledge of his will in all wisdom and spiritual understanding\" (Col. 1:9). This is transformation in feeling. For you shall understand that the soul has two kinds of feelings: one carnal, the other spiritual. One of the five bodily senses. One without is outside of the physical senses. Another within is of the ghostly senses, properly the powers of the soul / Mind, reason, and will. These powers are fulfilled in understanding of the will of God and spiritual wisdom. The soul has no new gracious feelings / That this is true he shows in another place thus / Renew in spirit of your mind and put on the new man who was created according to God in righteousness: Col. iii, know and speak the truth. Be renewed in spirit of your mind / That is: you shall be reformed not in bodily feeling nor in imagination but in the other part of your reason / And clothe yourselves with a new self that is shaped after God in righteousness, holiness, and truth / That is: your reason, which is properly the image of God through the grace of the Holy Ghost, shall be clothed in a new light of righteousness, holiness, and truth / And then it is reformed in feeling / For when the soul has perfect knowledge of God, then It is referred to / Thus faith says St. Paul / Explaining the ancient man with his actions, imagine him who created him / Deprive yourself of the old man with all his deeds. Col. 3. And clothe yourself in a new one. That is: you shall be renewed in the knowledge of God after His likeness, the one who made you / By these words, you may understand that St. Paul would have men's souls reformed in perfect knowledge of God. For it is now the feeling he speaks of generally, and therefore I shall say more openly about this reforming, as God grants me grace / For there are two manners of knowing God: one is had principally in imagination and little in understanding. This knowing is in chosen souls, beginning and progressing in grace, they know God and love Him manfully, not ghostly with manly affections and bodily likeness as I have before said. This knowing is good, and it is likened to milk by which they are tenderly nourished as children. A soul that is called from the love of the world and righted and assessed. Mortified and purified, as I have before said: Our Lord Ihu of his merciful goodness refashions it in feeling when he wills, opening the inner eye of the soul and enlightening the reason through touching and shining of his blessed light, to see him and know him. Not fully all at once but little by little as the soul may endure him. He sees him not what he is, for no creature can do so in heaven or on earth. Nor does he see him not as he is, for that sight is only in the bliss of heaven. But he sees him: that he is an unchangeable being, a sovereign one. myght: sovereign truthfulness: sovereign goodness: a blessed life: an endless bliss\nThe soul sees this and much more that comes with it, not blindly and nakedly as a clerk who sees only through the might of his naked reason, but he sees it in understanding, comforted and enlightened by the gift of the Holy Ghost with a wonderful reverence and a precious burning love. And with ghostly savor and heavenly delight, more clearly and fully than it may be written or spoken.\nThis sight, though it be but briefly and little, is so worthy and so mighty that it draws and rouses all the affections of the soul from beholding and the mind of all earthly things to rest therein forever, if it might.\nAnd of this manner of sight and knowing the soul grounds all its working inwardly in all the affections. For then it fears God in awe, wonders at him in wonder, loves him as goodness. That which comes out of it may be called the refining of a soul in feeling and in faith that I speak of / It is in faith / For it is dark yet as a reward for that full knowing of Ihu, with the blessed love that comes forth from it, it shall be in heaven / For then we shall see him not only that he is, but as he is / As St. John says, \"Then we shall see him as he is\" (John iii. 21). That is, we shall see him just as he is / Nevertheless, it is also in feeling as a reward for the blind knowledge that a soul has, standing only in faith / For this soul knows something of the very nature of Jesus, God, through his gracious sight / but the other knows not. But only believes it is true. Nevertheless, to help you better understand what I mean, I shall show you these three manners of the refining of a soul by the example of three men standing inwardly of the Son. Of these three, one is blind, another may see but he has his eyes stopped, the third looks forth with full sight / The blind man has no manner of knowing that he is in the Son. But he believes it if a true man tells him, and he signifies a soul that is only reformed in faith, which believes in God as the holy church teaches, and knows not what this suffices for salvation. This is sufficient as for salvation, that another man sees a light of the sun. But he does not see it clearly what it is for, the lid of his eye prevents him from seeing it fully. But he sees through the lid of his eye a gleaming of great light. And he signifies a soul that is reformed in faith and feeling, and so is he contemplative. For he sees something of the godhead of Jesus through grace, not clearly nor fully. For the bodily kind that is his remains a wall between his kind and the kind of Jesus, God, and prevents him from the clear sight. But he sees through this wall after grace touches him more or less, that Jesus is God. And that Jesus is sovereign good necessity and sovereign being. And a blessed life, and all that other goodness comes from him. Thus see the soul by grace not standing against the bodily kind. And the more clean and subtle the soul is made, and the further it is removed from fleshly head, the sharper its sight is and the mightier its love of the Godhead of Jesus. This sight is so mighty that though none other man living would believe in Jesus or love him, he would never believe or love him less, for he sees it truthfully and cannot doubt it. The third man who has full sight of the sun does not believe it, for he sees it fully. And he signifies a fully blessed soul that without any wall of body or sin sees openly the face of Jesus in the bliss of heaven. There is no faith; therefore, he is fully reformed in feeling. There is no state above the second reforming that a soul may come to in this life. For this is the state of perfection and the way to heavenward. Nevertheless, not all souls in this state are alike. Some have it little and seldom, and some longer, clearer, and more often: and some have it best, clearest, and longest after you. Abounding of grace, and yet all these have the gift of contemplation. The soul has not perfect sight of Jesus all at once, but first a little and a little. It profits and comes to more feeling, and as long as it is in this life, it may grow more in knowing and in this love of Jesus. Truly, I do not know what is more left to such a soul that has felt a little of it than utterly all other things set at naught. Tend only thereto for to have clearer sight and cleaner love of Jesus, in whom is all the blessed Trinity. This manner of knowing Jesus, as I understand it, is the opening of Him in His majesty in a bodily light, as much as a hundred suns. Not so, nor though he sees never so high on that manner, truly he sees not the ghostly heaven. The higher he sets himself above the sun to see Jesus, God, the lower he falls beneath the sun. Nevertheless, this manner of sight is endurable to simple souls that can no better seek Him who is unseen. What is heaven to a rational soul? Nothing but Jesus God, for if heaven is only that which is above all things, then God alone is heaven to a human soul, for he is the only one above the kind of a soul. If a soul may, through grace, come to know the blessed kind of Jesus, it sees heaven, for it sees God. Therefore, there are many men who err in understanding some words spoken of God, for they do not understand them spiritually. Holy writing says that a soul that wishes to find God should lift up the inner eye and seek God above itself. Some may understand this word \"above\" as a higher setting or worthiness of place, as one element or planet is above another in setting and worthiness of a bodily place. But it is not so spiritually. A soul is above all bodily things by its setting, but by subtlety and worthiness of kind. In the same way, God is above all bodily and spiritual creatures. Not by setting of place but by subtlety and worthiness of his unchangeable blessed kind. And therefore he who wisely seeks God and finds Him shall not rush out with his thought as he would come above the sun and divide the firmament, and imagine that majesty as it were of a hundred sons / he shall rather draw down the sun and all the firmament and forget it. And cast it beneath him there he is. And set all and all bodily thing also at naught. And think then if he can, both of himself and of God also. And if he does thus: then see the soul above itself / then see it in heaven. Upon this self manner shall this word within be understood: It is commonly said that a soul shall see our Lord within all things and within itself / truly it is that our Lord is within all creatures / but not on that manner that a kernel is hidden within the shell of a nut, or as a little bodily thing is held in another much larger / but He is within all creatures as holding and keeping them in. The being through subtlety and might of His own blessed kind and purity, unseen; For just as a thing that is most precious and most clean is laid nearest, So it is said that the kind of God that is most precious, most clean, and most beautiful is hidden within all things. And therefore he who wishes to seek God within himself shall first forget all bodily things, and his own body, and forget the thinking of his own soul. And think on the uncreated kind. That is, I Jesus, who made Him quicken, hold, and give him reason and mind and love, which is within him through His might and sovereign subtlety. In this manner shall the soul do when grace touches it. Or else it will but little separate itself. Iohi\u0304s Deus lux i\u0304 That is, God is light. This light shall not be understood as for bodily light. But it is understood thus: God is light. That is, God is truth and sincerity, for sincerity is ghostly light. Then he who truly knows God sees God not only as bodily light, but also as the source of truth to the soul itself, revealing all spiritual things necessary for its understanding. The prophet says, \"Lord, in your light we shall see light,\" meaning that God, as the embodiment of truth, reveals Himself to us. It is also said that \"God is a consuming fire\" (Hebrews xii), not in the sense of an elemental fire that burns and consumes matter, but as love and charity. Just as fire consumes and purifies all material things, so too does the love of God purge sin from the soul and make it pure. These words and all others. That which is spoken of our Lord in holy writ in terms of bodily blessedness must be understood spiritually. Otherwise, there is no savour in them. The reason why such words are used of our Lord in holy writ is this: We are so carnal that we can speak of God and understand Him only if we are first entered into it through such words. However, when the inner eye is opened through grace to have a little sight of Jesus, then the soul will easily understand such words that refer to bodily things in a spiritual sense. This spiritual opening of the inner eye into knowing of the godhead, which I call referring in faith and feeling, for then the soul, which somewhat feels in understanding of that thing which it had before in naked faith. And that is the beginning. Corinthians iii. Our contemplation is not in things that are seen, but it is in things unseen. For things that are seen are passing away, but unseen things are everlasting. To these. Every soul should desire to come to both this place and the blessings of heaven fully. For in this sight and in this knowing of Ihu is the blessing of a reasonable soul and eternal life. Thus says our Lord: \"That is life eternal, that they may know you, the only true God, and Jesus Christ whom you have sent\" (John 17:3). But now you wonder, if this knowing of God is the blessing and the end of a soul? I said before that a soul should not desire anything else but only the love of God. I spoke nothing of this sight that a soul should desire this. I say this: the sight of Ihu is the full blessing of a soul, and that is only for the light, but it is also for the blessed love that comes out of that sight. Love comes out of knowing and not knowing out of love. Therefore it is said that in knowing and in sight primarily of God with love. The blessing of a soul, and the more it is known, the better it is loved. But as for this knowing or this unformed love, God himself is the third person. John iv. That is the Holy Ghost; unformed love is the affection of the soul made by the Holy Ghost, of sight and of the knowledge of truth, which is God. Only tried and set in him. This love is called the ghostly sight of Jesus. And some men would think that they would love God so fervently, as if by their own might, that they were worthy for to have the ghostly knowing of him. Nay, it is not so. But unformed love that is God himself is the cause of all this knowing. For a blind, wretched soul is so far from clear knowing and the blessed feeling of his love through sin and frailty of the body that it might never come to it. Nor were they the endless multitudes of the love of God. But then by cause he loves us so much, therefore he gives us his love, which is the Holy Ghost. He is the giver. And the left, and makes us then by that gift to know and love him. This is the love that I spoke of, which you should only desire and seek - this unformed love that is the Holy Ghost. For truly, a lesser thing or a lesser gift than he is cannot help us to bring us to the blessed sight of Ihu. Therefore, we should fully desire and ask of Jesus only this gift of love, that he would grant it to us, for the multitude of his love, so that his inexpressible light might touch our hearts, leading us to the knowledge of him and departing from us in love, as he loves us. Thus says St. John: \"We love him because he first loved us. But he loved us much when he made us to his likeness. But he loved us more when he bought us with his precious blood through his willing acceptance of death on the cross from the power of the devil and from the pain of hell. But he loves us most when he gives us the gift of the Holy Ghost, which is love.\" We know and love him, and are certain that we are his chosen sons, brought to salvation. For this love we are more bound to him than for any other love he showed us, either in our making or in our turning to him. For though he made us and bought us: but if he saves us, what profit is it to us from our making or our turning, truly nothing. Therefore,\n\nThis was a right fair gift and a right great token of love. But what time he gives himself in his godly presence for our salvation, and makes us know him and love him, then he loves us fully. For he gives himself to us, and more he could not give, nor less could suffice for us.\n\nAnd for this reason, it is said that the righting of a sinful soul through forgiveness of sins is shown in its making. The being of it is attributed to the Son as for the sovereign wisdom and goodness that he showed in his humanity, for he overcame the fear. Primarily through wisdom rather than strength, but the righting and the saving of a soul by forgiveness of sins is appropriate to the third person, which is the Holy Ghost. For in this, she shows Jesus most love towards man's soul, and for this reason, He will be most loved by us again. His coming is to us and to all unreasonable creatures. For as He made us from nothing, so He made them. And therefore, this work is greatest in might, but not most in love. Also, His being has come to us and to all reasonable souls, as to Jews and Saracens and to false Christian men. For He died for all such souls, and bought them, if they will have the perfect love of it. And this work was most of wisdom, not most of love, but the righting and hallowing of our souls through the gift of the Holy Ghost. That is only in that working of love. And that is not come to all, but it is a special gift only to them who are chosen souls / And truly that is most working of love to us who are his chosen children. / This is the love of God that I spoke of, which thou should covet and desire: for this love is God himself and the Holy Ghost. / This love, unformed what it is, you receive it: it is good is and all that you long for God's goodness. / This love loves us or that we love him, for it cleanses us first of our sins: and makes our will strong to resist all sins / and stirs us to try ourselves through various exercises both bodily and spiritual in all virtues. / It stirs us also to forsake sin and fleshly affections and worldly fears. / It keeps us from malicious temptations of the devil. / and drives us out from cares and vanity of the world. / and from conversation of worldly lovers. / All this does the love of God unformed, whatever he gives himself to us. / we do nothing but suffer him and assent to him. / for that is the most that we do that we assent willfully to his. Gracious working in us, and yet it is not the will of us but of his making. So I think that he does in you a wonderful sight of Jesus. And he shall only have the worship and the thanks for all good deeds, and nothing but he. For though wretched I may steal his worship here for a while, nevertheless at the last end shall sincerity show that Jesus did all. And man did righteously of himself, and then the thieves of God's that are not in accord with him in this life for their transgressions will be condemned to death, and Ihu shall be fully worshipped and thanked by all blessed creatures for his work. This love is not else but Jesus himself who works all this in man's soul. And he reforms it in feeling to his likeness, as I have before said, and somewhat as I shall say. This love brings into the soul the full head of all virtues and makes all clean and true, soft and easy. And in what manner he does it. that: I shall telle the a lytyll after warde / This loue drawyth the soule fro vayne beholdynge of worldly thynges in to contemplacyon of ghostly creatu\u00a6res and of goddis pryuites / fro flesshlihede in to ghostly\u00a6nes / fro erthly felynge in to heuenly sauour / \nTHe\u0304ne maye I saye that he that most ha\ngoyng before For there are some louers of god yt maken hymself to loue god as it were by her owne myght / for they streyne hemself thrugh grete vyolence and panten so strongly that they brast in to bodily feruours as they wolde drawe downe god fro heuen to hem / And they sayen in her hertes and wyth her mouthe / A lorde I lo\u2223ue the and I wolde loue the: I wolde for thy loue suffre deth / And in this maner of worchynge they fele grete feruour & moche grace / And soth it is me thynketh this worchynge is gode and medfully yf it be well tempred wyth mekenes & with dyscrecion / But neuertheles thy\u00a6se me\u0304 loue not ne haue not the yefte of loue on that ma\u2223ner as I speke of: ne they aske it not soo / For a soule that hath The left of love through gracious beholding of Ihu, that is, or else if he has not yet obtained it but would have it. He does not strive to extend himself beyond his ability, as it were, by bodily strength, to obtain it by bodily forces; and so, in order to feel the love of God, he thinks that he is absolutely nothing and can do nothing of himself. But as it were, a dead thing, only hanging and borne up by the mercy of God. He sees that Ihu is all and does all. Therefore, he asks for nothing else but the gift of love, that is, God.\n\nHourly, the soul sees that its own love is nothing, therefore it would have his love, for that is enough. Therefore, it prays and desires that the love of God would touch him with his blessed light, so that he might see a little of him by his gracious presence: for then he would love him. And so, by this means, the gift of love, that is, God, comes into a soul. The more that a soul empties itself through grace by the sight of his sovereignty some time. Without further context, it is difficult to determine the original language of the text. However, based on the use of \"thus saynt poul\" and \"Ro viii Quicu\u0304{que} sp\u0304u dei agunt hii filii dei,\" it appears to be a translation of Latin text. Here is a cleaned version of the text, translating the Latin phrases and correcting some errors:\n\nAll those who are worked by the spirit of God are God's children. It is souls that are made meek and obedient to God, not working of themselves but suffering the Holy Ghost to guide them and work in them with a sweet heart towards His guidance. These are specifically God's children, most like Him. Other souls that cannot love thus but draw themselves by their own affections and rule themselves through their own thinking of God and bodily exercise, in order to draw out of themselves the feelings of love by means of fervors and other bodily signs, do well and carefully if they know that their working is not the kindly, gracious feeling of love. But it is manly doing by a soul at the bidding of.\n\nCorrected translation:\n\nAll those who are worked by the spirit of God are God's children. It is souls that are made meek and obedient to God, not working of themselves but suffering the Holy Ghost to guide them and work in them with a sweet heart towards His guidance. These are specifically God's children, most like Him. Other souls that cannot love in this way but draw themselves by their own affections and rule themselves through their own thinking of God and bodily exercise, in order to draw out of themselves the feelings of love by means of fervors and other bodily signs, do well and carefully if they know that their working is not the kindly, gracious feeling of love. But it is manly doing by a soul at the bidding of God.\n\nQuicu\u0304{que} sp\u0304u dei agunt hii filii dei: All those who are worked by the spirit of God are God's children.\nsoules yt are made so me\u2223ke & so buxom\u0304 to god: souls that are made meek and obedient to God\nyt is soules yt are made: it is souls that are\nsuffre ye holy ghost styre hem & worche hem: suffer the Holy Ghost to guide them and work in them\nin the felyn\u00a6ges of loue wyth a swete corde: with a sweet heart towards His guidance\nThyse arn specyally godd is so\u0304nes most lyke vnto hym: These are specifically God's children, most like Him.\nOther soules that can not loue thus buttraueylen he\u0304self: Other souls that cannot love in this way but draw themselves\nby her owne afflyccyo\u0304s & styre hy\u0304self: by their own affections and rule themselves\nthrugh her owne thinkyn\u00a6ge of god & bodyly exercyse: through their own thinking of God and bodily exercise\nfor to drawe out of he\u0304self by mastry ye feli\u0304g of loue: in order to draw out of themselves the feelings of love\nby feruours & other bodily sygnes: by fervors and other bodily signs\nloue not ghostly: do not love spiritually\nthey done wel & medful yf so yt they wol know: they do well and carefully if they know\nt her werching is not ye kyndly gracyous felyng of loue: that their working is not the kindly, gracious feeling of love\nbut it is manly doing by a soule at ye byd\u00a6dyng of: but it is manly doing by a soul at the bidding of God. Though caused by God, since the soul does this, these major offenses of the soul stirred into God by human working are: Saint Paul says that we can in no way think that God is in us without grace. Non enquired sumus sufficientes to think something from ourselves, as if from ourselves. But our sufficiency is from God. / We love God, we do not believe that we are sufficient for ourselves to love or to think well of ourselves only, but our sufficiency is from God. For God works in all things, both good works and good will, as Saint Paul says: Deus est qui in nobis cooperat et velle et perficere bonas voluntates. That is, Philippians 2:13: It is God who works in us both to will and to do His good pleasure. But I say that such affections are good, made by the will and means of a soul after the general grace. They are properly the working of love by itself. Thus, love may be had in a little degree in a pure soul. through the ghostly sight of Ihu. But in the blessings of heaven, it is fulfilled by clear sight of his godhead. For there shall be no affection felt in a soul but godly and ghostly.\nAsk thou then of God nothing but this yift of love that is the Holy Ghost. For among all the yifts you our Lord gives, there is none so good nor so profitable.\nSo worthy nor so excellent as this is. For there is no yift of God that is both the giver and the gift but this yift of love. And therefore it is the best and the worthyest.\nThe yift of prophecy, the yifts of miracles working, the yift of great knowing and counseling, and the yift of great fasting or of great penance doing: or any other such are great yifts of the Holy Ghost. But they are not the Holy Ghost.\nFor a reprobate soul and a damnable might have all these yifts as has a chosen soul. And therefore all this manner of yifts are not greatly to be desired nor much to be charged.\nBut the yift of love is the Holy Ghost, God himself. And him may ye have. no soul has and been damned with all, for that gift saves it only from damnation. And that love, as I have before said, is not the affection of love that is formed in a soul: but it is the Holy Ghost himself who forms it, saving a soul first or the soul loving him, and he forms the affection in the soul and makes the soul to love him only for himself, and not only that, but also by this gift the soul loves itself and all its neighbors as itself only for God. And this is the gift of love that makes peace between chosen souls and the repentant. And this gift makes perfect peace between God and a soul. And only all blessed creatures are holy in God for it makes Ihu himself to love us and us him. And every one of us for to love other in him. Consider this gift of love primarily as I have said. For if he wills of his grace to give it in that manner, it shall open and light the reason of. thy soul to see truthfully the things that are God and ghostly, and it shall stir thy affection to be holy and fully to love him. And it shall work in thy soul only as he wills. Thou shalt behold Ihu reverently with the softness of love and see how he does. Thus biddeth he by his prophet that we should do saying thus: \"Cease ye and see I am God.\" That is, ye are reformed in feeling and have your inner eye opened to sight of ghostly things. Cease ye some time from outward working and see only how I, Ihu, God and man, do. Behold you me, for I do all. I am love: and for love I do all that I do: and ye do nothing. And it is true that I shall show you. For there is no good deed done by you: nor good thought felt in you, but if it be done through me, that is, through my might and wisdom and love. I, Ihu, am both might and wisdom and blessed love, and ye nothing. I am god / Then mowe ye wel\u2022 am Ihesu and for loue dooth al this. cease then ye of the beholdynge of yourselfe: and sette yourselfe at nought & loke on me. & see that I am god for I do al this This is somwhat of the meanyng of the verse of dauyd before sayd / See then & beholde what loue wercheth in a chosen soule that he refourmeth in felynge to his lyke\u00a6nes whan ye reason slyghtned a lytyl to ye ghostly kno\u2223wynge of Ihu\u0304. and to ye felynge of his loue / Then bryn\u00a6geth loue in to the soule the full hede of vertues. and tor\u2223neth h\nhem easely and felyth hem restfully oonly thorughe the yefte of loue that is the holy ghost / And that is a wel gre\u00a6te comforte and gladnes vnspekable whan it felyth so\u2223denly and wote neuer how the vertue of mekenesse and pacyence soberte and sadnesse chastyte and clennes lo\u2223uered to hys euen crysten. and al other vertues the whi\u00a6che we\n\u00b6Other men that stonden in the comoetee of charyte and arne not yet so ferforthe in grace. But worche vn\u2223der the byddynge of reason they stryuen and fighten day and night against sins for the gaining of virtues: and sometimes they are above and sometimes below, as wrestlers are. These men do well. They have virtues in reason and will, not in taste or in longe: for they fight with themselves as if by their own might for themselves. Therefore, they cannot have full rest or fully the higher hand. Nevertheless, they shall have much reward: but they are not yet m.\n\nAnd the soul is so comforted and borne up with the soft feeling of love that it has of the sight of Ihu the great disease outside is not felt. And thus love generally sleeps away sins in a soul: and reforms it in the new feelings of virtues.\n\nNevertheless, how love sleeps sins and reforms virtues in a soul more specifically, I will say, and first of pride and meekness, that it has a contrary virtue. Understand that there are two manners of meekness: one is had by working of reason, another is the special gift of love. Both are of love, but that one love works. The first is imperfect. The other is perfect. The first is the feeling a man has of beholding his own sins and wretchedness through which beholding he thinks himself unworthy to receive any gift of grace or any means of God. But he thinks it sufficient that God would grant him forgiveness of his sins through His great mercy. And he thinks himself worse than the most sinner who lives and that every man does better than he. Through such beholding, he humbles himself before all men. He is eager to oppose the stirring of pride in himself as much as he can, both bodily and spiritually. He disdains himself so much that he does not assent to the feelings of pride. And if his heart is taken with it at some time, it humbles itself and asks forgiveness of it from God, and he goes with it to his confessor and accuses himself meekly. Receives his penance / This is good beginning. But it is not yet perfect penance, for it is of souls that are beginning and profiting in grace, caused by beholding of sins. Love works this penance by reason of the soul. Perfect penance feels of the sight and the ghostly knowing of Ihu. For when the holy ghost enlightens the reason into the sight of truth, how Ihu is all and that he does all, the soul has such great love and such great joy in that ghostly sight, for it is so firmly fixed that it forgets itself and fully yields to Ihu with all the love that it has for beholding him. It takes no heed of any unworthiness of itself nor of sins before done, but sets itself at naught with all the good desires that ever it did. As if there were nothing but Ihu, this meek one said, \"Et sebastia mea tanquam nichilum ante te.\" That is, \"Lord Jesus, the sight of thy blessed uncreated substance and thine endless beginning shows well to me that my substance\" Being of my soul is nothing before him. Also before his eyes, a Christian has no reward for them nor any judgment of them, whether they are better or worse than himself is. For he holds himself and all other men as if they were equal, nothing of himself before God, whom he beholds as all. And therefore, he sets all other creatures at naught as he does himself. I say. The prophet was meek when he said thus: \"O peoples, you are as nothing before him and as nothingness, and mankind is as nothing.\" For in nothing do we have it with all the might and all the wisdom that have it. Pride comes by night to assail a soul when it is despised and reproved by other men, that it may fall in. So fastness shall come upon you if you leave all other things and only behold him. For they shall come upon you if you leave all other things and only behold him. Pride comes to assail a soul when it is despised and reproved by other men, that it may fall. He comes as an arrow fleeing on the day when a man is honored and praised by all men, whether for worldly doing or for spiritual. This is a sharp arrow and perilous. It flies swiftly and strikes softly, but it would kill. But the lover of Ihu who steadfastly beholds his devout prayers and deeply thinks on him is so enveloped by the secure shield of sincerity that he fears not. For this arrow may not enter the soul, nor does it harm it: it glides away and passes through. And thus, the soul is made meek, as I understand, by the working of the Holy Ghost, which is the gift of love. For he opens the eye of the soul to see and love Jesus, and he keeps the soul in that sight steadfastly and securely, and he quiets all the stirrings of pride wonderfully and privately and softly. And the soul knows not how, and he brings this in by. that way solely and only the virtue of meekness all this does love. But not in all his lovers equally, for some have this grace but briefly and little, as if in the beginning of it, and a little attempt toward it is not yet completed through grace, & some have it more fully. For they have clearer sight of Ijesus. & they feel more of his love. And some have it most fully. For they have the full gift of contemplation. Nevertheless, he who least has, in this manner I have said, I hope so that he has the gift of perfect meekness. For he has the gift of perfect love. Love works wisely and softly in a soul where it dwells, for it kills mightily anger and envy and all passions of anger and malice in it. And brings into the soul virtues of patience and mildness peaceably and lovingly to his neighbor. It is very hard and a great mastery for a man who stands only in the work of his own reason to keep patience, holy rest, and charity in his heart. A Christian who dies unskillfully and wrongs him shall suffer something in return through stirring of anger or malice, either in speaking or in working, or both. Though a man may be stirred and believed to possess the virtue of patience, though it be weak and naked, if he earnestly strives to restrain his unskillful passions, he should have it and also be sorry that he does not have it as he should. But to a true lover of Jesus, it is no great mastery to suffer all, with the feeling of his blessed love, though he be despised and reproved by others, or suffers wrong or shame or vileness. He charges it not against himself and is not much moved against himself. For if he were much moved, he should forebear the comfort that he feels within his soul. But you will he not. He may more easily forget all the wrong done to him than another man may, and forgive it, even if mercy were asked. So he would rather forget it. It is easiest for him to think and love, for love opens the soul's eye to the sight of Jesus and steadies it with the likeness of love felt through that sight, comforting it so mightily that it takes no heed of harm or injury inflicted against him. It matters not to him. The greatest harm would be a foreboding of the ghostly sight of Ihu. Therefore, it is better for him to endure all harms than to be deprived of that alone. The soul can do all this well and easily without great troubling of the ghostly sight when disease falls without cause and touches not the body. This includes backbiting, scorn, or spoiling of such as he hates. All this grieves him not. But it goes harder, nevertheless. Though it is hard and impossible for the frail human kind to bear bodily penance gladly and patiently without bitter stirrings of anger and malice, it is not impossible to love. It is the holy. The ghost works in a soul, touching it with the blessed gift of love. But a soul in its proximity experiences intense feelings of love and is powerfully drawn to Ihu. It departs from sensuality through His precious might and comforts it so sweetly by His blessed presence that the soul feels little pain or none at all from sensuality. This is a special grace given to the holy martyrs. The apostles, as holy writ says of him, acted thus: Acts v. Ibant apostoli gaudebantes in conspectu consilii, quia digni erant suferre in nomine Iesu cotumeliam - That is: The apostles rejoiced before the council of the Jews, who scourged them, and they were glad to be worthy to suffer any bodily disease for the love of Jesus. They were not stirred to anger or pain, nor did they seek revenge on the Jews, as a worldly man would when he suffers a little harm, however slight, to his own body. Pride not towards ourselves and towards hatred and demising of the Jews, as hypocrites and heretics are willing to endure much bodily pain. And at times are ready to suffer death with great gladness and with mighty will, as if in the name of Jesus for love of him. Truly, the love and the gladness they have in suffering that burns in the high water of heaven: but it is feigned by the devil enflamed of hell. For it is fully measured with the height of pride and presumption of themselves and contempt and demising and hatred of them who thus punish them. They believe that all this is charity. And that they suffer all this for the love of God: but they are deceived by the midday devil. A true lover of Jesus, when he suffers harm from his own Christian, is strengthened through the grace of the Holy Ghost and made so meek, so patient, so peaceful. And that so steadfastly, that whatever wrong or harm it be that he suffers from his own Christian, he keeps himself humble. He despises him not, he blasphemes him not, but he prays for him. In his heart, he has pity and compassion for him more tenderly than for another man who never harmed him. Truly, he loves him more and fervently desires the salvation of his soul. This is caused by the fact that he sees that he will receive so much spiritual profit from the evil deed of that other man, even though it is against his will. Love and meekness work only through the Holy Ghost in those who make true lovers of Jesus.\n\nGreed is killed in a soul by the working of love: for it makes the soul so covetous of spiritual goods and heavenly riches so ardently that it sets right nothing by all earthly things. It has no more delight in having a precious stone than a chalk stone. No more does it love a hundred pounds of gold than a pound of lead. It sets all things that shall perish at one price. No more does it charge one than the other in its love. It seems well that all these earthly things that worldly men let themselves be led by. Greet Prince, love so decently should pass away and turn to nothing, both the thing itself and the love for it. Therefore, he brings it into his thought to such a point that it shall be after. And so he accounts it as nothing. And when worldly lovers strive and fight for earthly goods, who may first have it, the lover of Jesus strives with no man but keeps himself in peace. And holds himself paid with what he has and will strive for no more. For him, thinking that he needs nothing else, willingly he will have no more than barely needs for the time that he may be freely discharged from keeping and dispensing it. And fully give his heart and senses about seeking Jesus to find him in clothes of spirit: for that is all his courtesy. For why? Only clean of heart shall see him. Fleshly love of father and mother and other worldly friends hangs not upon him. It is even cut from his heart with the sword of ghostly love that he has no more. But if a person loves his father or mother or anything worldly more than he loves another man, this is what you should know: If his father and mother had the same grace that some other men have, but they do not, then he loves other men more than them. This is charity, and God's love, covetous of the world, brings poverty into the soul. It loves not only in those who have nothing or worldly goods but also in some creatures that are in great worldly state and have despised or rejected earthly riches. Love brings covetousness so far that they have a greater liking or savour in having them than a straw, nor do they set much store by them for keeping them. For why the heart of God's lover is taken so fully with the sight of the love of another thing, which is Jesus. And that is so precious and valuable. The soul is so worthy that it receives no other love steadfastly than Christ. It is drawn to Him, and the soul feels such great delight in the sight of Christ that it desires to be chaste and finds it no great hardship to keep chastity. For it is most easy and restful, and the gift of love quenches the lusts of gluttony and makes the soul sober and temperate. The lover of God sees well that he needs to keep his bodily life with food and drink, as long as God allows him to discern the lover of Christ. The soul longs for this, for all the cares of the soul are for thinking on Christ with reverent love continually. Therefore, it must be let and hindered somewhat. Less it is hindered by cold or thirst or any other thing, the lettered hindered him more. For he has no reward for getting himself great reward for the pain of fasting. And he is put there by compassion in heart: but all his cares are for keeping his heart as steadily as he may in the sight of Ihu, and in the feeling of the best meat it is good in its own kind than another man who works in reason without the special gift of love. A mouse you would harm most. Take away from me meat that through the craft of cursed oats is only made for lust. That kind of meat may not agree with all. And also on the other side, if little meat as only bread and ale most helps and eases his heart and keeps it most in peace, it is most left to him for use. And namely, if he feels bodily strength only from the gift of love, and yet love more for it kills accidentally and fleshly idleness and makes the soul occupied in goodness and namely inward in beholding of him. By the virtue of which the soul has savour. A lover of Jesus finds delight in praying and in all other ways required, without worldly heaviness or painful bitterness, whether religious or secular. It quiets the vain liking of the five bodily senses. For the sight, if the soul has no liking for any worldly thing. But it feels rather pain and disease in beholding it, no matter how fair, precious, or wonderful. And just as worldly lovers sometimes run to see new things to wonder at and feed their hearts with the vain sight of them, a lover of Jesus is eager to run away and withdraw from the sight of such things, so that the inner sight is not hindered. For he sees another, fairer, and more wonderful thing, which he would not forget. Likewise, in speaking and hearing, it is a pain to a lover of Jesus for the soul to speak or hear anything that is not spiritual. He might let the thought of Ihu dwell in his heart. Whatever soothing or melody or minstrelsy it might bring outwardly, it would not be able to if it prevented the thought from being free and at rest. And he finds it right naught, and the more delightful it is to others, the more unsavory it is to him. Moreover, he dislikes hearing any manner of speaking of other men unless it touches upon the working of his soul in the love of Ihu. He is soon weary of it: He would rather be in peace and here nothing at all than to hear or speak of it, except that it might help him and further him in knowing and feeling Him more intimately. And of worldly speech, there is no doubt he has no taste in speaking or in hearing it. It is not in worldly tales or typings, nor any such vain idling that does not concern him. And so it is in smelling and savory things: the more it is, the more it should be distracted and broken from ghostly rest by the use of either smelling or savory things, or of any bodily senses. The less he feels of them, the better for him. And if he could live in the body without the feeling of any of them, he would never feel them. For they often trouble the heart and take it away from rest. And they cannot be fully avoided. Nevertheless, the love of Ihu is sometimes so powerful in a soul that it overcomes and sleeps all that is contrary to it for a time.\n\nThus love works in a soul, opening the ghostly eye to behold Ihu by the inspiration of special grace. It makes it subtle and able to the work of contemplation. What this opening of the ghostly eye is, the greatest teacher on earth cannot imagine by his wit nor show fully by his tongue. For it cannot be obtained by study or through the mind. I only: but primarily by the grace of the Holy Ghost and with true intent I dread much to speak out of it, for I cannot. I have passed my test and my lips are unclean. Nevertheless, for I hope love asks and love commands: therefore I shall say a little more of it, as I hope the ghostly eye is the light in the darkness and riches nothing to me. It may be called purity of spirit and ghostly rest: in warding off styles and peace of conscience: highness of thought and oneness of soul. A lightly feeling of grace and privacy of heart. The waking sleep of the spouse and tasting of heavenly savour. Burning in love and shining in light. entrance of contemplation: and returning in feeling. All these reasons are said in holy writing by various men for each of them spoke of it according to his feeling in grace. And though these be diverse in showing of words. Nevertheless, they are all in one sentence of truth. For a soul that through the visibility of grace has one: has all. For why a signing soul to see. The face of Ihu, when it touched through God's special grace, is miraculously changed and transformed into a different manner of feeling. It is wonderfully withdrawn and drawn first into itself from the love and the likeness of all earthly things so much that it has lost the savour of bodily life and of all things that are safe, only Ihu. And then it is clean from all the filth of sin: therefore, your mind of it and all unnatural affection of any creature is miraculously washed and wiped away. There is no mediating likelihood between Ihu and the soul but only the bodily life: and then it is in ghostly rest. For why all painful doubts and fears and all other temptations of spiritual envy are driven out of the heart, they trouble not nor sink not therein for the time. It is at rest from the noise of worldly cares and painful tarrying of wicked stirrings. But it is very busy in the free spiritual working of love. And the more it travels, the more rest it feels. This restful. Travery is full of ghostly works, yet it is called rest. It loosens the heavy yoke of fleshly love from the soul and makes it mighty and free through the gift of ghostly love, enabling it to work gladly, softly, and delightfully in all things that grace directs it to work in. Therefore, it is called holy idleness and a rest most busy. And so it is inwardly still from the great cry of the carnal noise of fleshly desires and impure thoughts. This stillness makes inspiration of the Holy Ghost in beholding of Ihu. For why? His voice is so sweet and mighty that it puts silence in a soul to longing of all other speakers; for it is a voice of virtue softly sounded in a clean soul, of which the prophet says, \"Uox dni in virtute,\" that is, \"The voice of our Lord Jesus is in virtue.\" This voice is a living word and swift, as the apostle says, \"Vivus est sermo Dei et efficax et penetrabilior omni gladio,\" that is, \"quick and effective and more penetrating than any sword.\" is this word of Iu_, more persistent than any sword is. Through speaking of this word, fleshly love is slain and the soul kept in silence from all wicked stirrings. Of this silence it is said in the Apocalypse thus: \"It is in heaven as it were for a half hour.\" Silence was made to seem as if it were a half hour. Heaven is a pure soul lifted up from earthly love to heavenly coversation, and so it is in silence. But since silence cannot last continually due to the corruption of the bodily kind, it is likened to the time of a half hour. A full short time the soul thinks it is be it, never so long. And then it has peace in conscience. For why, grace puts out gnawing pricking and stirring and fleeing of sins, and brings in peace and accord. It makes Jesus and a soul both one in full accord of will.\n\nThere is none upbraiding of sins: neither sharp reproof of defects made ye. time in a soul, for they have kissed and made friends, and all is forgiven, what was once amiss. Thus feels the soul then with full meek certainty and great ghostly gladness. And it conceives a great boldness of salvation by this accord making. For it hears a precious witnessing in the conscience of the Holy Ghost that he is a chosen son to heavenly inheritance. Thus Saint Paul says, \"I, the Spirit, bear witness with my spirit that we are God's sons.\" This witnessing of conscience, sincerely felt through grace, is the very joy of the soul, as the apostle says, \"Glory be to me is the witness of my conscience.\" That is, my joy is the witness of my conscience, and it is when it witnesses peace and accord, true love and friendship between Ihu and a soul. And when it is in this peace, then it is in high thoughts. When the soul is bound by love of the world, then it is blinded and cannot see Ihu nor love him. For rightly as the love of the world is vain and fleshly, so is the beholding and thinking and using. all creatures are fleshly, and that is a thralldom of the soul, but through opening of the ghostly eye into Ihu, the love is turned, and the soul is received up after its kind above all bodily creatures. And then the beholding and thinking and the use of him is ghostly, for the love is ghostly. The soul has then great disdain for loving worldly things, for it is highly set above them through grace. It sets nothing by all the world, for all shall pass and perish. Unto these heights of heart while the soul is kept there comes none error nor deception of the devil: for Ihesu is firmly in sight of the soul that time, and all things become him. Of this the prophet speaks thus: \"Come, O man, to high heart, and God shall be exalted.\" Psalm lxii.\n\nCome, man, to high heart, and God shall be exalted; for through grace a man comes to the heights of thought, and then is the soul above much astonished. \"Fully in the midst of worldly lovers, bodies may be, but they are far removed from the fleshly affections of creatures. I charge not that one should never speak with him or find comfort in him if it could ever be so in this ghostly feeling. It feels such great holiness from the blessed presence of our Lord Jesus and such a savory taste of him that it easily forgets the fleshly affections and the fleshly mind of all creatures. I do not mean that it shall not love or think of other creatures. But I mean that it shall think of them ghostly and freely, not fleshly and painfully as it did before. The prophet speaks of this oneness in this way: \"I will lead her into solitude. I will speak to her heart.\" That is: The grace of Ihu leads a soul from foul company of fleshly desires into oneness of thought and makes it forget the liking of the world and sows in it the sweetness of his presence.\" Inspiracyon, in words of love in ears of the heart, a soul is only when it loves Jesus and teneth fully to him and hath lost the savor and the comfort of the world. And that it might better keep this oneness it flees the company of all men if it may. Seeking oneness of body: for much helps to oneness of the soul and to the free working of love. The less it has without of vain idling or within of vain thinking, the more free it is in ghostly beholding. And so it is in privacy of heart. Alone is a soul while it is overlaid and blinded with worldly love. It is as come as the high way for every stirring that comes of the flesh or of the fiend sinks in and goes through it. But then through grace it is drawn in to the secret chamber into the sight of our Lord Jesus. And he heareth his secret counsel. And is wonderfully comforted in the hearing. Of this speaks the prophet thus, My secret to me. My secret to me. My privacy to me. That is, my Lord Ihu through inspiration of grace, taken up from outward feeling of worldly love and roused into the privacy of ghostly love, yields thanks to Him, saying: \"My privacy to me. That is, my Lord Ihu's privacy is shown to me and hidden from all lovers of the world. For it is called hidden manna. That which is harder to ask for than to tell what it is, and our Lord Jesus commands his lover to say: 'I shall give him hidden manna, which no man knows but he that takes it.' This manna is heavenly food and angels' fare, as holy write says. For angels are fully fed and filled with clear sight in burning love of our Lord Ihu. And that is manna. For we ask what it is, but we do not know what it is. But the lover of Ihu is not filled here yet, but is fed by a little tasting of it while he is bound in this bodily life.\" This tasting of this manna. This is a lofty feeling of great grace through the opening of the ghostly eye / And this grace is not another grace that a chosen soul feels in the beginning of his conversion: but it is the same and you yourself grace: but it is otherwise felt and shown to a soul. For grace grows with the soul, and the soul grows with grace / And the purer it is that the soul is far removed from the love of the world, the mightier is the grace: more watchful and more ghostly showing in the presence of our Lord Jesus: so that the same grace that tears them first from sins and makes them beginning and profiting by gifts of virtue and exercise of good works also makes them perfect. And he who has it feels it well. And he knows well by experience that he is in grace / It is truly lovely that it might ever keep it and nothing should put it away / And yet it is not so. For the sovereign feeling passes away easily / But yet the real flame still lingers and comes again / And this. I sleep and my heart wakes: the which holy write says thus / I sleep and my heart keeps watch / That is, I sleep spiritually, when through grace the love of the world is slain in me and the wicked stirrings of fleshly desires are dead: so much that within I feel them not. I am not weary of them. My heart is made free, and then it wakes. For it is sharp and ready to love Ihu and see him. The more I sleep from outward things, the more awake I am in knowing of Jesus and inward things. I cannot wake to Jesus but if I sleep to the world. And therefore the grace of the Holy Ghost closing the fleshly eye makes the soul sleep from worldly vanity: and opening the ghostly eye wakes into the sight of God's majesty held veiled under the cloud of his precious manhood. As the gospel says of the apostles when they were with our Lord Jesus in his transfiguration: first they slept / Et euigilantes viduerunt magestatem / They waking saw his majesty. The sleep of the apostles is understood as a state of worldly love through Inspiration of the holy ghost. By her walking contemplation of Jesus, through this sleep the soul is brought into rest from the noise of fleshly lust, and through walking it is raised up into the sight of Jesus and gnosis.\n\nShow me then a soul that through inspiration of grace has opening of the ghostly sight into beholding of Ihu, which is departed and drawn out from you,\nfrom the world so far forth that it has purity and poverty of spirit: ghostly rest: In ward silence. & peace in conscience: highness of thought onlyness & privacy of heart: waking sleep of the spouse. that has lost liking & joys of the world taken with delight of heavenly savour. ever thirsting: & softly signing, it blesses the presence of Ihu. & I dare hardly pronounce that this soul burns entirely in love & shines in ghostly light, worthy for coming to the name & to the worship of the spouse: for it is reformed in feeling made able & ready to contemplation.\n\nThese are. The tokens of Inspyraco\u0304n in opening of the ghostly eye. For when the eye is opened, the soul is in full feeling of all these virtues at that time. Nevertheless, it often happens that grace withdraws in part for corruption of man's frailty. And then the soul falls into itself in fleshly form, as it was before. Then the soul is in pain and sorrow: for it is blind and unsavory and can do no good. It is weak and unpowerful, entangled with the body and all its carnal desires. It sees the grace of Ihu\u0304 again and cannot find it. For holy scripture says: \"That is: After our Lord Ihu\u0304 has hidden his face, there is none that can behold him.\" When he shows himself to the soul, it cannot see him. For he is light, and when he hides himself, it cannot see him because the soul is dark. His hiding is but a subtle testing of the soul. His showing is a wonderful merciful goodness in comforting the soul. Have no wonder if the feeling of grace is withdrawn from a lover sometimes. \"of Ihu: For the spouse it is said that she fares thus: I sought him but found him not. Cant. 3: I called and he did not answer. I searched and he was not present. That is, when I fall down to my friend, grace withdraws because of my falling. But then I feel the pain of my wretchedness in his absence, and therefore I sought him with great desire of heart: and he gave me no feeble response. And then I cried with all my soul: Return to me, my beloved, Cant. [continued]: Turn again thou my loved one. Yet it seemed as if he heard me not. The painful feeling of myself and the striving for fleshly loves and fears in this time, and the wanting of my spiritual strength, is a continual crying of my soul to Jesus. But our Lord makes things strange and does not come crying, no matter how fast I call. For he is sufficient in his lover, and therefore he stays longer. But at the last, when he will.\" He comes again full of grace and truthfulness. And he beholds the soul that languishes in desire by sight of love for his presence. And to it he anoints it softly with the oil of gladness. And makes it suddenly whole from all pain: and then the soul cries to Jesus in ghostly voices with a glad heart, thus: Oleum effusum nomen tuum, Oyle shed is thy name. Thy name is Jesus. Cant. i, that is healer. Then, as long as I feel my soul sore and sick for sin, pained with the heavy burden of my body, sorrowing and fearing for perils and wretchednesses of this life. So long, Lord Jesus, thy name is ointment not shed to me. But what I feel thee, thou art Jesus, healer. For only thy gracious presence keeps me from sorrow and sin. Blessed is the soul that is ever fed in feeling of love in his presence. Or is borne up by desire to him in his absence. A wise soul sadly and reverently has him in his presence and lovingly beholds him without disolute lightness. And patiently and easily bears him in his absence. without the venomous dispirition and over painful bitterness / This changeability of absence and presence of Ihu that a soul feels is not perfection of the soul. It is not against the grace of perfection or contemplation, but in so much perfection is the less / For the more letting a soul has of itself from continual feeling of grace, the less is the grace: and yet nevertheless is the grace in itself the grace of contemplation / This changeability of absence and presence falls as well in the state of perfection as in the state of beginning: but in another manner; for just as there is diversity of feeling in the presence of grace between these two states, so is there in the absence of grace / And therefore he who knows not the absence of grace is deceived / And he who keeps not the presence of grace is unkind to the vision, whether he be in the state of beginners or perfect / Nevertheless, the more stability that there is in grace, the apostles say, and it is rare - falls seldom now here. But in the special spouse, for he who perceives no charm in feeling his grace but equally whole and stable, unbroken and unwounded as he thinks, he is either perfectly perceptive or fully blind. He is perfect who is sequestered from all fleshly affections and the commoning of all creatures; and all means are broken away from corruption and sin between Ihu and his soul, fully united to him with the softness of love. But this is only grace above mankind's kind.\n\nHe is fully blind, feigning grace in himself without ghostly feeling of God's Inspiration. He sets himself in a manner of stability as if he were ever in feeling and working of special grace, claiming that all he does or speaks is grace, holding himself unchangeable in the specifically of grace. If there be any such, I hope there are none: he is fully blind in feeling grace. But Heb. x. and do not covet ghostly feelings nor reward them if they come. For the apostle says, \"Justice comes from faith.\" The righteous man lives in truth. But bodily feelings are never so comfortable that we should covet or reward much if they come, / But ghostly feelings such as I spoke of, if they come in the manner I have said before, we should always desire: they are the sleepless desire for all worldly love, the opening of the ghostly eye, purity of spirit, the ghostly presence of Ihu in our soul, if we might have him in our sight with reverence. And ever feel the sweetness of his love by a wonderful homely presence of his. / This should be our life and our feeling in grace, according to the measure of his gift, in whom all grace is. To some more and to some less, / For his presence is felt in various ways as he wills, / And in this we should live and work that which is pleasing to us to work. For without this we could not live. / For just as the soul is the life of the body, so is Jesus the life of the soul by his gracious presence. /\n\nAnd yet, this manner of feeling, however much it is, it is... Yet, but truth as in reward of that shall be of these Il-nesses is felt, it may better be known by experience than by any writing. For it is the life and the love: the might and the light / the joy and the rest of a chosen soul / And therefore he who has once sincerely felt it may not forget it without pain he may not undesire it, for it is so good in itself and so comfortable. What is more comfortable to a soul here than to be drawn out through grace from the vile noise of worldly beauties and the filth of desires and from vain affection of all creatures into rest and softness of ghostly love, privately perceiving the gracious presence of Jesus, feeling him familiarly fed with the savour of his unspeakable blessed face / Sothly, nothing may make the soul of a lover full of mirth but the gracious presence of Jesus as he can show himself to a clean soul /\n\nHe is never heavy nor sorrowful but when he is with himself in fleshly form / He is never fully glad nor merry but when he is out of himself as he was. with Jesus in his ghostly presence, and yet it is not fully joyful. For there is always a heavy burden of bodily corruption pressing upon his soul, and it greatly hinders his ghostly gladness. And he remains here in this life only temporarily, never to return for I speak of the changeability of grace, how it comes about. He lives, but I mean the special grace felt by inspiration of the Holy Ghost in the manner previously described. The common grace of charity lasts forever, whatever a man does as long as his will and his intent are true to God, without which having and retaining this grace he would not sin mortally. Nor is the deed he willfully does forbidden as mortal sin, for this grace is not lost but for mortal sin, and then it becomes mortal sin when his conscience witnesses it with vehemence that it is mortal sin, and yet he does it or else his conscience is so blinded that he holds it no mortal sin though he does it willfully, which is forbidden by God and the church as mortal sin. synne / Special grace is felt through the invisible presence of Jesus that makes a soul last not every wholly in the heights of feeling. but comes and goes, as I have said before / Thus our Lord says / John 3: \"Where the Spirit wills to blow, you hear his voice and do not know whence it comes or whither it goes. The Holy Spirit comes privately some times when you are least aware of him: but you will know him or go astray. For wonderfully he stirs and mightily tears your heart into beholding of his goodness. And this is his voice that he sows / But then he goes or you know it, for he withdraws himself somewhat / nothing in all: but from excess into sobriety / The height passes: but the substance and effect of grace remains still / And that is as long as the soul of a lover keeps him clean / and does not fall. The soul of a man while it is not touched with special grace is blunt and boisterous to spiritual work and the eye of the soul is applied entirely to grace, ready to pray. And how the soul prays then I shall tell you. The most special prayer that the soul uses and has the most comfort in is the Our Father or else psalms and hymns and other service of the church. The soul prays then not in manner as it did before in a common manner of men by the height of voices or by reverent speaking out. But in full great stillness of voices and softness of heart. For why, his mind is not troubled nor delayed with outward things but wholly gathered together in itself. And the soul is set as it were in a spiritual presence of Ihu. Therefore every. word and every syllable is carefully sweet and delightfully in harmony of mouth and heart. For the soul is entirely turned into a fire of love, and therefore every word it precisely prays is like a spark springing out of a fiery brand, kindling all the powers of the soul and turning it to love. It lies so comfortably that the soul desires ever to pray and do nothing else. The more it prays, the better it may be, for grace helps the soul well and makes all things light and easy that it pleases rightly to psalm and sing the lovings of God with ghostly mirth in heavenly delight. This ghostly work is food for the soul. And this prayer is of much virtue. For it wastes and brings to nothing all temptations of the devil crafty and perverse. It quiets the mind and the liking of the world and fleshly senses. It lifts up the body and soul from the painful feeling of the wretchedness of this life. It keeps the soul feeling of grace and working of love: and nourishes it ever similarly. Hot and fresh as sticks kindle fire; it puts away all lingering sadness and heaviness of heart, holding it in gentle and ghostly gladness. Of this prayer David speaks thus: \"Dress my prayer, Lord, as incense in your sight.\" That is: \"May my prayer be accepted by you as fragrance in your presence. For just as incense is burned and makes a sweet smell by the nostrils rising up to the air, so may a psalm, savory and softly sung or recited from a burning heart, raise up a sweet smell to the face of our Lord Jesus: and to all the court of heaven. There is no flesh that can rest upon the potter's brick sizzling on the fire. Just so, may no earthly delight rest upon a pure soul, which is made happy and warmed in the fire of love, burning psalms and lovings to Jesus. This prayer is always heard by Jesus. It yields grace to Jesus and receives grace in return. It makes a soul homely and familiar with Jesus and with all the angels of heaven. Use it who may.\" The work is good and gracious in every way. And though love is not fully contemplation in itself, or in the working of love by itself, it is still a part of contemplation. For it cannot be done in any other way than in abundance of grace through the opening of the ghostly eye. A soul that has this freedom and this gracious feeling in praying with ghostly savor and heavenly delight has the grace of contemplation in this manner. This prayer is a rich offering, a psalm sung or said, and not for that reason. If her intent is true, her prayer is good and mindful, even if it lacks savor and sweetness. But this contemplative man is made up of one word. For as it is formed in the heart so holy, it sows in the mouth as if it were nothing but one thing that forms and sows. And truly it is no more. For the soul, through grace, is made whole in itself so far removed from the fleshly nature that it is master of the body. And then the body is nothing else but an instrument and a trope of the soul. soul in which the soul blows sweet notes of ghostly love to Ihu / This is the trumpet that David spoke of thus / P. lxxx Buccinate in neomenia tuba in insigni die solepnitatis vestre / Blow ye with a trumpet in the new moon / That is ye souls that are reformed in ghostly lift through opening of the Inner eye. Blow ye devoutly singing psalms with the trumpet of your bodily tongue / And therefore for this prayer is pleasing. Come to this liberty of spirit. & offer his prayers & his psalms to Ihesu continually: & steadily & devoutly with whole mind & burning affection in him to have it near head in custom, whiche grace wills it. This is a sure feeling & a truthfast / If thou may come to it & hold it, the dare not run about here & there: and ask questions of every ghostly man what thou should do how thou shalt love god: and how thou shall serve god & speak of ghostly matters that pass thy knowing as perhaps some do / That manner of doing is not full profitable but if more. need to: Keep your prayers steadfastly first, with truthfulness, so that you may come afterward to this restful feeling of spiritual prayer, and that will teach you wisdom enough sincerely, without feigning or fantasy. Keep it close if you have it and do not leave it: but if grace comes another way and wants to remove it from you for a time and make you work on another man\n\nFor why the soul is turned towards the eye and sharply beholds the face of Ihu. And is made secure that it is Ihu, for I do not mean Ihu as he is in himself in the fullness of his blessed godhead. But I mean Ihu as he reveals himself to a pure soul held in the body, after the purity it has. For know well that every contrition for sins is truly Ihu: for why does he make contrition in a soul by his presence? But Ihu is then felt boisterously and rudely, far from his spiritual subtlety: for the soul can no better or may no better for its uncleanness by itself. Nevertheless, afterward, if You soul, profit and increase in virtues and purity, only Jesus is seen and felt by the same soul when touched by grace. But Jesus is more ghostly near to the godly kind of Jesus in your soul. Truly, it is the most thing that Jesus loves in a soul, that it might be made godly and ghostly in sight and in love, like Him in grace, to which He is by nature. For that shall be the end of all lovers.\n\nThen may you be certain that whenever you feel your soul stirred by grace in the manner before said, by the opening of your ghostly eye, you see and feel Ihu. Hold Him fast while you may and keep Him in grace; let Him not lightly depart from your sight for any other Ihu but that same one, feeling the grace more godly that it might grow in you more and more. Fear not that the Ihu you feel is not Ihu as He is in His full godhead, lest you should therefore be deceived if you lean to your feeling. But trust well if you. A lover of Jesus, may your feeling be true and Jesus truly felt and seen by you through His grace. Therefore, fully trust your feeling when it is gracious and spiritual, and keep it tenderly. Have great devotion not for yourself but for it, so that you may see and feel Jesus ever better and better. For grace itself will teach you if you fall to it until you reach the end. But perhaps you begin to wonder why I say grace works at one time and love or God at another. To this I say that when I say grace works, I mean love, Jesus, and God, for all is one and nothing but one. Ihu is love, Ihu is grace, Ihu is God. And since He works all in us through His grace, I may use whatever words of these three that please me in this writing.\n\nThen the soul of a lover feels Jesus in prayer in the manner before said, and thinks it would never feel otherwise. Nevertheless, Some grace puts silence to vocal praying and guides the soul to see and feel Jesus in another manner. The first manner is to see Jesus in holy writ. For Jesus, who is all truthfulness, is hidden and revealed in mercy, a presence of him therefore is seen.\n\nFor truthfulness of holy writ is wonderfully shown and opened above study and human reason of kindly wit. This feeling and perception of Jesus is called the well of wisdom. And by a little holding of his wisdom into a clean soul, he makes the soul wise enough to understand all holy writ, not all at once in special beholding, but through that grace the soul receives a new ability and a gracious habit to understand it specifically when it comes to mind. This opening and this clarity of wit is made by the ghostly presence of Jesus.\n\nJust as the gospel says of two disciples going to the castle of Emmaus, burning in. Our Lord's desire and speaking: Luke XIV. Our Lord appeared to them immediately in the form of a pilgrim and taught them the prophecies of Himself. And as the Gospel says, He opened to them the clarity of understanding so that they might comprehend holy writing. Just as the ghostly presence of Jesus opens the intellect of His lover, kindling in desire for Him, and brings to His mind, through the ministry of angels, the words and sentences of holy writing unexpectedly and unwillingly. And He explains them readily, however hard or obscure they may be.\n\nThe harder they are and further from man's reasonable understanding, the more delightful is the true showing of them. When Jesus is the master, it is expounded and declared literally, morally, mystically, and spiritually, if the matter permits. By the lightest and most plain letter, the body is consoled. By the moral teaching of holy writing, the soul is informed of vices and virtues wisely, to separate them. One for that other / By mystery's light, it is revealed to see the works of Jesus in holy church. Readily, apply the words of holy writ to crystalize our head; and to holy church, which is His mystic body. And the fourth, it is heavenly longing only for the working of love. And that is what all sincerity in holy writ is applied to, love. And for that reason, it is most like heavenly feeling, therefore I call it heavenly. The lover of Jesus is His friend. Not for he has merited it, but for Jesus, of His mercy and full goodness, makes him His friend by true accord. And therefore, as to a true friend, He comforts him with love. Not serving him through fear as a slave: John 15 He shows His secrecy / Thus He says to His apostles / I am the vine, and you are the branches. Whoever abides in Me and I in him, he it is that bears much fruit; for without Me you can do nothing. To a pure soul that has been purified from the filth of fleshly love, holy writ is life-giving food. And sustenance is delightful / It savors wonderfully to the ghostly understanding, for the spirit of life is hidden within it, quickening all the soul's powers and filling them with the sweetness of its inner flower. But their teeth are bloody and filled with filth. Therefore, they are fasting from feeling this bread. By teeth are understood the inner faculties of the soul, which in fleshly lovers and heretics are bloody full of sin and worldly vanities. They cannot come by curiosity of her kindly wit to the truth of knowing holy writ. For her wit is corrupted by original sin and actively as well. And it is not yet purified through grace. And therefore they gnaw at the bark without truly tasting it. The inner savor they do not feel. They are not meek, they are not clean, to see it. They are not friends to Jesus. And therefore he shows them not his counsel. The subtlety of holy writ is closed. under a key sealed with a sigil of Jesus' finger: it is the Holy Ghost / And therefore without His love and His leave, no man may enter / He has only the key of understanding in His keeping, as holy writ says / & He is key Himself / And He grants inspiration of His grace to whom He wills / and breaks not the seal. And it does Jesus to His lovers / Not to all / but to those specifically Inspired, to seek sincerity in holy writ with great devotion in praying. & with much diligence in studying / These may come to the finding when our Lord Jesus will reveal it / See now then how grace opens the ghostly eye and clears the wit of the soul wonderfully above the frailty of corrupt kind / It gives the soul a new ability whether it will read holy writ aloud or in thought or truly understand it savourfully / And for to tear readily all reasons and words that are bodily said into spiritual understanding. & it is no great marvel / For the same The spirit reveals it and declares it in a clear manner, having first made it. This is the Holy Ghost. And this grace is present in both rude and literate men, before the substance and the true feeling of sincere faith and the ghostly savor of it in general, though they do not see as many reasons in particular: for that is not necessary. When the soul is thus enabled and enlightened through grace, it desires to be alone sometimes, out of permissiveness or commonness of all creatures, so that it might freely examine its instrument, which I call reason, in beholding of sincere faith that is contained in holy writ. Then there come to mind words, reasons, and sentences enough to occupy him in a full and solemn manner. And what comfort and ghostly delight, savor and sweetness a soul may feel then in its ghostly work through various illuminations: inner perceptions, precious knowledges, and sudden touchings of the Holy Ghost by the soul's attempt \u2013 and I hope that he will not err so greatly in this. ben his ward keep white and clean from ghostly pride and from curiousity of kindly wit. I hope that David felt full great delight in this manner of work when he said thus: corum xiii Qm\u0304 dulcia faucibus meis eloquia tua super mel ori meo. How sweet are thy speakings, Lord Ihu, to my cheeks over honey to my mouth. That is: Lord Ihu, thy holy words endowed in holy writ brought to my mind through grace are sweeter to my cheeks than honey is to my mouth. Sincerely, this is a fair work without painful toil-some labor. This is one manner of sight of Ihu as I said before. Not as he is in himself, but clothed under likenesses of works and of words. Perspeculum in enigmate. By a mirror and by a likeness. As the apostle says: Iesus is endless might, wisdom and goodness: Right wisdom, truth, holiness and mercy. And what this Iesus is in himself may no soul see. But by the effect of his works he may be seen through the light of grace. His might is demonstrated through the creation of all creatures from nothing. His wisdom in the disorderly disposing of them: His goodness in saving them, His mercy in forgiveness of sins, His holiness in the granting of grace, His righteousness in the harsh punishing of sin, His softness in true rewarding of good works. And all this is expressed in holy writing. And this reveals a soul in holy writing, along with other circumstances. And know well that such gracious knowledges in holy writing or in other writing made through grace are nothing else but sweet letters between a loving soul and Jesus, the true lover, or else, if I speak more truly, between Jesus, the true lover, and the souls loved by Him. He has great tender love for all His chosen children, who are enclosed in the clay of this bodily life. And though He may be absent from them high above in the bosom of the Father, filled with delights in the blessed Godhead, yet notwithstanding, He thinks of them often and visits them through His. Gracious ghostly presence comforts him with his letters of holy writ. It drives out of her heart heaviness and weariness: doubts and fears, and makes her glad and merry in him truly. Saint Paul says, \"Ro. v [Quecue] scripta sui ut per consolacione scripturarum spe habeamus.\" \"All is written for our teaching. It is written that by the comfort of writing we might have hope of salvation. And this is another work of contemplation, to see Ihu in scriptures after opening of the ghostly eye. The clearer the sight is in beholding. The more comforted is the affection in tasting. A very little savour felt in a clean soul of holy writ in this manner before said should make the soul set little price by knowing of all the seven arts, or of all worldly vanities. For the end of this knowledge is salvation of a man's soul in everlasting life. And the end of that other is but vanity for themselves.\" And a passing delight. But if they are turned through grace to this end, these are fair new feelings in a clean soul. And truly it is refined somewhat in feeling: but not yet fully. For why: yet Jesus shows more and leads the soul inner. And begins to speak more homely and more lovingly to a soul than to follow the stirring of grace. For the prophet says, \"Wherever you go, wherever you follow him, by those are understood the true lovers of Ihu. For they are rude in virtue without anger of frowardness. And lightly whirling through readiness of will to the stirring of grace, for after grace stirs and teaches, so they follow and work as the prophet says. But they have first a full sure trial and a true knowing of the voices of grace, or they may do so that they are not deceived by its own feigning or by the midway devil. Our Lord Jesus says thus of his lovers, \"O you.\" My sheep hear my voice, and I know them, and they know me. I am the shepherd. The pure voice of Jesus is true. John 10:1 and it makes a soul true. There is no deceit in it, nor fantasy, nor pride, nor hypocrisy, but softness: meekness: peace: love: and charity. And it is full of life-giving love and grace. Therefore, when it sounds in a soul, it is of great power sometimes, and the soul then forgets all earthly things. And then it shows Jesus to himself in this peace as a helpful master and sometimes as a reverent father, and sometimes as a loving spouse. And it keeps a soul in a wonderful reverence and in a loving beholding of him, so that the soul, reverently beholding only him, is made whole and stable in itself. And he is the only thing, and he is another. Born up only by the savour and the wonderful goodness of him, it is that thing that he feels and sees. And this feeling is often without special beholding of the holy. The soul is written with few words to the heart. Nothing but loving or worshiping or wondering or otherwise sighing as the heart pleases. The soul is greatly departed from love or loving of the world through the virtue of this gracious feeling. And also from the world in the meantime. It pays no heed to it for it has no time for it. But then suddenly it falls into a soul diverse Illuminations through grace. Which Illuminations I call the speakings of Ihu and the sight of ghostly things. For know well all the businesses Yhu makes about a soul are for making it a true perfect spouse to him in the heights and fullness of love. And it cannot be done so suddenly, therefore Yhu, who is love and of all lovers the wisest, attempts it by many ways and by many wonderful means. And therefore it may come to the effect of true spousal union he has such gracious speakings in this manner. The drawing of a soul to perfect love begins with the showing of spiritual things to a pure soul when the spiritual eye is opened. A soul should not rest there but by seeking him and loving him alone, which is highest of all without any beholding of anything else than himself. But what are these spiritual things? I have often spoken of spiritual things. I answer and say that spiritual things may be spoken of in the truth of holy writ. A soul that, through the light of grace, may see the truth of it, sees spiritual things as I have before said.\n\nHowever, there are other spiritual things as well. Through light of grace are revealed the kinds of all reasonable souls, and these are the gracious workings of our Lord Jesus in them, the kinds of angels, blessed and reproved, and their work and the knowing of the blessed Trinity after grace, according to holy write says in the book of Songs of Solomon: \"I shall rise and I shall go about the city, and I shall seek him that my soul loves.\" That is: I shall rise to the heights of thought and go about the city, by this city is understood the universe of all creatures, bodily and spiritual, ordered and ruled under God by laws of reason and of grace. Go about this city when I behold the kinds and the cause of bodily creatures, the gifts of grace, and the bliss of spiritual creatures. In all these I seek him that my soul loves. It is the fire of looking with the inner eye upon Ihu for seeing his might: his wisdom and his goodness in their order: but It is more beautiful looking upon Ihu, I his ghostly creatures. First, in reasonable souls, God has chosen and approved to see the merciful calling of him to the chosen. How he torments him from sin through the light of his grace. How he teaches him: chastises him, comforts him. He rightes him, cleanses him, feeds him. How he makes him burning in love and light through abundance of his grace. And thus does he not to one soul only but to all his chosen according to the measure of his grace. Also, of all the repentant, how rightfully he forsakes them and leaves them in their sins, doing them no wrong. How he rewards them in this world suffering them to have the fulfilling of their will and after to punish them endlessly. Lo, this is a little beholding of the holy church while it is truly living in this life to see how black and how foul it seems in souls that are repentant: how fair and how lovely it is in chosen souls. And all this ghostly sight is nothing else but the joy and bliss of chosen souls, it is full comforting for truthfulness. Not be seen in a clean soul without great delight and wonderful softness of blessed burning love. Also the sight of angels' kind: first of the damned and after that of the blessed. It is a fair contemplation of the devil in a clean soul when grace brings the feed to the sight of the soul as a clumsy captive bound with the might of Ihu that he may not dare. Then the soul beholds him not bodily but ghostly, his kind and his malice. And tears him up so down and spoils him and rents him all to nothing. scorns him and despises him and sets nothing by his malice. Thus bids holy write when it says, \"Vengeance is mine, saith the Lord, and I will repay.\" Proverbs 21:10. Torn the wicked one. The devil up so down and he shall be as nothing. Much wonder has the soul that the devil has so much malice and so little might. There is no creature so unmighty as he is. And therefore it is a great cowardice that men dread him so much. He may do nothing without leave of our Lord Ihesu not. \"so much as one enters into the swine as the gospel says, much less may he do to Noah any man. And then, if our Lord Jesus grants them leave to stay, it is worthily and mercifully done that our Lord Jesus does. Therefore, welcome our Lord Jesus by himself and by all his messengers. The soul fears nothing more than the blustering of the east wind's roaring. Woe is wonder if he dares to say no. But his mouth is stopped by his own malice. His hands are beside him as if worthy to be judged and hanged in hell. And then, the soul accuses him and rightfully judges him according to what he has deserved: corum. VI. We would not be surprised at this saying. For St. Paul meant the same when he said thus: \"You do not know what judgment we who judge angels will inflict.\" Brothers, do you not know well that we shall judge angels, those wicked spirits, through malice, whom we were made gods by nature? As one says yes, this judgment is figured before the throne in the clothing of souls. For they feel a little tasting in likeness of all that shall be.\" Afterward, our lord Ihu is deeply grieved and shamed in himself when he is treated in such a way with a pure soul. He longs to flee but cannot, held fast by the highest power. It grieves him more than all the fires of hell. Wonderfully, the soul falls to Ihu with heartfelt lovingness, as he seemingly saves a simple soul from all malice of such an enemy by his great mercy.\n\nAnd then, by the self-light, may the soul see the fairness of angels, their worthiness in kind, the subtlety of them in substance, the confirming of them in grace, and the fullness of endless bliss, the sobriety of orders, the distinction of persons, how they live all in the light of truth, and how they burn in love of the Holy Ghost according to the worthiness of their orders. How they see and love and praise Ihu in blessed rest without ceasing.\n\nThere is no sight of the body, nor any figure in imagination, but all is working in a ghostly manner. And of ghostly creatures. Then the soul begins to have great familiarity with the blessed spirits, and a great feeling towards them; they are tender and busy regarding such a soul to help it. They are masters to teach it, and often, through their ghostly presence and gentle touch, drive out fantasies from the soul. They illumine the soul with sweet words, instantly instilling a pure heart. And if any spiritual disease falls upon it, they serve and minister to it all that it needs. Hebrews says this of them: \"None are sent as ministers for those who inherit salvation.\" Do you not know well that holy spirits are ministers sent by Ihu for your sake? These are chosen souls: as it is said. For indeed, all this spiritual working of words and reasons brings these fair likenesses to your mind. The ministry of angels makes the light of grace shine abundantly in pure feelings, the lightening of the lightening ones, the graces, and the consolations in particular, the pure souls perceive. Through favorable feelings of blessed angels, the soul is well at ease with them to behold how they do it, which tends to nothing else. But then, with the help of the angel, the soul sees more, knowing it rises above all this in a pure soul. And it is to behold the blessed kind of Ihu. First, of his gracious majesty, which is worthy loftily above all angelic kind. Then, of his blessed godhead. For by knowing creatures is known the Creator. And then the soul begins to perceive a little of the preciousnesses of the blessed Trinity. It may be enough for the light of grace to go before. Therefore she shall not err as long as she holds with the light. Then it is opened sincerely to the soul's eye the only head in substance and distinction of persons in the blessed Trinity, as it may be seen here. And much other sincerity of the blessed Trinity pertains to this matter: which is openly declared and shown by the writings of the holy doctors of the holy Church. And know thou. A clean soul may see in knowing through the self-same and unwavering truth of the blessed Trinity, written in the books of these holy doctors by inspiration through grace. I will not express much about this matter here specifically, as it does not require it. Great love fills the soul with heavenly delight in feeling of this self-same truth, which is made through special grace. Love and light go together in a clean soul. There is no love that arises from knowing and special attachment that can touch our Lord sooner than this love. For this reason, this knowing is most effective and highest in itself, only of Ihu God and man, if it is specially shown by the light of grace. And all these gracious knowledges felt in the soul of the universality of all creatures, as previously said, are of our Lord Ihu, maker and keeper of all this fair universality. I call Him fair. words and sweet speakings of our Lord Ihu to a soul which he will make his true spouse. He shows subtleties and offers rich gifts from his treasure: and adorns the soul with honesty. She need not be ashamed with the company of her fivefold fellow, for holy write says thus: Porto ad medicinam est verbum scandi.\nHe reveals his sincerity and truth to his lovers through which a pure soul perceives readily the veins of his running, which are specifically showing signs of his sincerity. For every gracious knowing of sincerity felt with inward sadness and ghostly delight is a precious running of Ihu in the ear of a pure soul. He ought to have much cleanness and meekness and all other virtues, and to be half dead to worldly entanglements that wisely perceive these sweet ghostly running, which are the voices of Ihu. Of which David says thus: Uox dnii preparantis cervos et reuelabit cordeos.\nThe voices of our Lord Ihu awaken hearts and he will reveal himself thickly. Hertes start from thick ones that are his presents, which cannot be perceived but by sharp eyes. Those holding them steadfastly, rooted in grace, make a soul wise and bring it to the desire of the face of Ihu. These are the ghostly things I spoke of before: they are called new graceful fellows, and I only touch upon them slightly for the sake of the soul. For a soul is completely stirred by grace to use this working, and one may see more of such ghostly matter in an hour than might be written in a great book.\n\nThis finishes this present book, which exposes many notable doctrines in copious detail. These doctrines, as it seems to me, are extremely expedient for those who set their felicity in occupying themselves specifically for their soul's health.\n\nDear brother in Christ, there are two manners of states in holy church by which Christian souls please it might be suppliant and ready, and not greatly contrary to the spirit in ghostly working. For St. Paul says, \"as woman was made for man and not man for woman,\" rightly so, bodily. workings are for the spiritual and not the spiritual for the bodily / Bodily workings come before and ghostly follows, as St. Paul says / And this is a reason why it is necessary. For we are born in sin and corruption of the flesh because of which we are so blinded and overlaid that we have neither the ghostly knowing of God through understanding, nor the ghostly feeling of Him through pure desire of loving. Therefore, we cannot suddenly leave this dark night of this fleshly corruption for the ghostly light / for we cannot endure it or bear it for likeness of ourselves any more than we can with our bodily eyes when they are sore behold the light of sin. Therefore, we must endure and work as I speak of, may it be understood by you.\n\nAll manner of God's workings, your soul does by your wits and the members of your body unto yourself, as fasting, waking, and restraining of fleshly lusts through penance doing. Or to your even-Christ, be. Fully performing deeds of mercy, body and soul, or to God through suffering all bodily miseries for the love of righteousness; all these works done in truth by charity please God: without which they are nothing. Whoever desires to be occupied spiritually, it is sick and profitable to him, provided he is first well tested in this bodily working; for these bodily deeds are a sign and a showing of moral virtues without which a soul is not able to work spiritually. Break down first pride in bodily bearing and also within your heart, thinking and vainly liking in yourself of any thing that God has sent to the bodily or spiritual. Break down also envy and anger against your neighbor, whether he be rich or poor, good or bad; do not hate him willfully in word or deed. Also break down covetousness of worldly goods, for holding, getting, or saving of it does not offend your conscience nor break charity to God and to your neighbor. Love not worldly goods, but if you obtain and spend them without love and vain liking as reason requires in worship of God and help of thy neighbor. Break down also as much as you can fleshly likings either of accident or bodily ease, gluttony or lechery. And when you have been truly tried and tested in all such bodily works, then may you, by grace, order yourself to ghostly works. The grace and goodness of our Lord Jesus Christ that he has shown to you in withdrawing your heart from lust and liking of worldly vanity and use of fleshly sins. And in that turning of your will entirely to his service and his pleasure, brings me much matter to love him in his mercy, and also it stirs me greatly to strengthen you in your good purpose and in your working that you have begun to bring it to a good end. If I could and primarily for God's sake, and then for the tender affection of love that you have for me, if I am a wretch and unworthy.\n\nI know well the desire of your heart that you Desirest you not, who are bound to the world by children and servants, as you are. For it does not become you, and if you do so, you do not keep the order of charity. Also, if you would abandon entirely ghostly occupations, especially now after the grace that God has given you and set you to the business of worldly life in fulfilling the works of active life as fully as any other man who has ever felt devotion, you leave the order of charity. For your state requires you to do both, each of them in different times. You shall meddle the works of active life with the works of contemplative life, and then you do well. For you shall one time be busy with Martha for ruling and governing your household. Your children, your servants, your neighbors, your tenants. If they do well, comfort them therein and help them. If they do evil, teach them a mend and chastise them. And you shall also look and know wisely that your things and worldly goods are rightly kept by your servants. Governed and. Truly spend your time so that you may more plentifully fulfill the works of mercy with Him towards your neighbor. Also, leave worldly business and sit down at the feet of our Lord in meekness in prayers and in holy thoughts and in contemplation of Him as He grants the grace. And so shall you go from one to the other mindfully and fulfill both: and then keep the order of charity. Nevertheless, you need not be surprised that I say this, therefore I shall tell you more openly. There are three manners of living: the active, the contemplative, and the third which is a combination of both. The active life is for worldly men and women who are ignorant of spiritual occupation, for they do not feel the savour or the taste of it. Yet nevertheless, they have fear of God and of the pain of hell. Therefore they flee from sin and have a desire to please God and to come to heaven and to a good place. \"Wholly have to help: to these men it is necessary and beneficial to use active works as soon as they can, in the help of themselves and her. They cannot else do this. Contemplative life longs alone to such men and women who, for the love of God, have forsaken all open sins of the world and its flesh and all worldly cares and governance of worldly goods, and have made themselves poor and naked to the bare need of the bodily kind and have fled from sovereignty of all other men to the service of God. To the grace of our Lord, cleanness in heart and peace in conscience, by destroying sin and receiving virtues, and so for the spirit, devoted prayers, fervent desires, and ghostly meditations. The third life, that of the mixed life, belongs to men of the holy church, as to priests and other curates who have care and sovereignty over other men, to teach and rule them both in the fulfilling of bodily and spiritual works of mercy to these men, it is fitting to spend time on.\" actyflyf in helpe & sustinau\u0304\u00a6ce of he\u0304self & of her so gettys & of other also. And so\u0304tyme for to leue al maner of besynes outwarde & yeuen he\u0304 vnto prayers & medytacyons as redyng of holy wryt & to other gostly occu\u00a6paco\u0304ns after yt they felen he\u0304 dysposed. Also it longeth to som\u0304 te\u0304perel whiche han souereynte with mekyll auer of worldly goodes. & hauen also as it were lordshyp ouer other men for to gouerne & susteyne he\u0304 as a fader hath ouer his chyldrt is both actyf & co\u0304te\u0304platyf. for if thyse me\u0304 stondyng ye charge & ye bonde yt they haue taken wy\u00a6len leue vtterly ye besynes of the worlde: y\u2022 whiche oweth skyl\u00a6fully to ben vsed i\u0304 fulfullyng of her charge & holy yeue\u0304 he\u0304 to co\u0304te\u0304platyf life they do not wel. for they kepe not ye ordre of cha\u00a6ryte. for charite as thou knowest wel lyth both in loue of god & of thyn euencryste\u0304. & therfore it is y\u2022 he yt hath charyte to vse bothe in werkyng now to ye one / & now ye other. for he y\u2022 for ye loue of god in conte\u0304placyon leueth ye loue of his euencrysten & Saint Gregory said, \"Do not act contrary to what one is disposed, for he does not fully practice charity. On the contrary, he who has great reward to work and is engaged in worldly affairs, because his Lord has disposed him thus, fully practices charity. This is the saying of Saint Gregory. Although the Lord directs some to live a mixed life, He took upon Himself the person of such men, both of prelates of the holy church and of such others as are disposed thus. He gave them an example by His own working, that they should live a mixed life as He did at that time. He showed his deeds of mercy through preaching. He visited the sick and healed them of their diseases. He fed the hungry and comforted the sorrowful. At other times he left the conversation of all worldly men and his disciples and went into the desert on the hills and continued all night in prayer, as the gospel says. Therefore, this mixed life shows us.\" Lord in himself an example to all other men who have taken charge of this mixed life. They should at reasonable times give him to worldly things and to the works of active life for the profit of their own Christian, whom they have care of, and at other times give him to devotion and to contemplation in prayers and meditations.\n\nThis life led by holy bishops who had care of souls and the administration of temporal goods for these holy men left not utterly the ministry and the looking and disposing of worldly goods, but they often left their own rest in contemplation, which they had ample opportunity for, for love of their own Christian. And they entered into worldly business in helping her, and truly it was charity. For wisely and discreetly they divided her living between the two.\n\nThey fully carried out the lower part of charity by works of activity. For they were bound to it by taking charge of her. These men fully practiced the higher party of charity in their contemplation of God and spiritual things through prayers and meditations. They had charity towards God and their fellow Christians, both in the affection of their souls and in the showing of bodily deeds. Other men, however, were only contemplative and were free from curies and prelacy. They had charity towards God and their fellow Christians, but it was only in the affection of their souls and not outwardly shown. And sometimes they were so meek that they needed not or it did not fit them to show it outwardly. But these men in prelacy and others were living a mixed life, both of active and contemplative life. And truly, for such a man as prelates and curates are, in spiritual sovereignty, or for one who is in temperate sovereignty as worldly lords and masters are, I hold this mixed life best and most becoming for them as long as they are bound to it. But to others who are free, not bound to temperate sovereignty. A minister should lead a contemplative life if he can do so sincerely, carefully, thoughtfully, fairly, and worthily, not abandoning it willfully for any outward works or activities. But if it is necessary for great relief and comfort of others, either for their bodies or souls, and if asked for at their prayer and instance or by his lord's bidding, it is good to show it in outward works for a time and in helping of all Christians.\n\nBy this I have said which is one and which is the other. And which is most suitable to your state of living, in my opinion, this contemplative life is. Since our Lord has ordained and set you as a sovereign over other men as much as it is, and has lent the abundance of worldly goods to rule and sustain specifically those under your governance, and your lordship afterward. thou art my lord and servant, and with this thou hast received grace from our lord's mercy to know thyself. And with godly desire and savour of his love, I hope that this life you lead is best and most in accord. And that you depart wisely from your living. For well you know if you leave necessary business and be reckless, taking no care of your worldly goods or making no account of your even Christian life because of desire and will, you have only to give yourself to spiritual occupation. Hoping that you are excused if you do so. If you do so, you do not act wisely. For what are all your works worth, whether they be bodily or spiritual, but if they are done rightfully and reasonably for the worship of God and according to his commandment, truly not at all. Rather, if you leave that which you are bound to by the way of charity, right and reason, and willfully give it to another thing as if it were a greater pleasure to God, which you are not fully bound to: you do not worship discretely. thou art busy to worship his head and face, and to array it fairly and curiously. But thou neglectest his body with the feet ragged and rent, taking no care of them, and there thou do not worship him. For it is vain and no worship for a maid for to be curiously arrayed upon his head with pearls and precious stones. And all his body naked and bare, as if it were a beggar. Rightly so, it is no worship to God to crown his head and leave his body bare. thou shalt understand, our Lord Ihu Crist: as man his head is of his spiritual body, which is the holy church. The members of his body are all Christian men. Some are arms. Some are feet. And some are other members according to their various workings in their living. If thou art busy with all thy might to array his head, it is for thyself to worship him in mind of his passion and of his other works in his manhood by the deacon and meditation of him, and forgetting his feet that are thy children, thy servants, and all thine even Christian brethren. And let him spurn for neglect of keeping them unkempt and not. You ought to treat him as you should. You please him not. You do no worship to him, you make thee to kiss his mouth by deacon and spiritual prayer: but you tread upon his feet and defile them as much as you will not tend to him for negligence of yourself. Which you have taken care of. Thus I think. Nevertheless, if you think this is not true. For it is a fair office to worship his head. As for being occupied in meditation of manhood. Rather than going lower to other works and making them clean, his feet, which are often unclean and need to be looked after and helped by you, naively. Do not think so, for he will thank you more for the meek washing of his feet when they are right foul and stink upon you, than for all the precions painting and arranging you can make about his head. For it is fair enough and does not need to be arrayed by you greatly. But his feet and other members that are sometimes unclean and need to be looked after and helped by you. art bound thereto. And therefore will he reward you more if you serve him more willingly and tenderly look to them. For the lower service you do to your lord for his love or to any of his members when in need and rightly asks it with a glad meek heart: the more pleases him: thinking it enough for you to be at the least degree and at the lowest state since it is his will that it be so. For it seems since he has put you in that state to travel and serve other men: that it is well done that you should fulfill it according to your ability. I say this to you not because you do it thus, but I would that you should do it gladly and not think both to leave spiritual occupations and enter them with worldly business in wise keeping and spending of your worldly goods in good reaping of your servants and tenants and in other good works working to all thy even Christian according to your ability. But that you should do both works in different times and. With God's will, one should balance one's Christian duties with worldly occupations. When you have been busy outside with your servants or others, profitably break off and return to your prayers and devotions, which God grants you grace to do. In this way, you put away sloth, idleness, and vain rest that comes from the flesh, disguised as contemplation and keeps you from mindful and productive occupations. Jacob, when he began to serve his master Laban, courted Rachel, his master's daughter, for her fair face. He served her for seven years but, when he thought he was to have her as his wife, he first lay with Leah, Rachel's older sister. Afterward, he took Rachel and thus had both at last. By Jacob in holy writ is understood an overcoming of sins. Through these two wives, Saint Gregory explains, are understood active and contemplative life. Lia represents active life, as much as. say as true. Rachel is as much to say as sight of beginning is God. She signifies contemplative life. Lyra bears the world and of the flesh to serve God in the clothes of good living. She has great desire to have Rachel, who is to have rest in devotion and contemplation. For it is so fair, and so lovely. And in hope for her to have only him, he disposed himself to serve our Lord with all his might. But often when he thought to have had Rachel, she is rest in devotion: our Lord suffered him to be tested well in truth with Lyra. She is either temptations of the world or else of the devil. Or of his flesh. Or else with other worldly businesses bodily or spiritually in helping of his even Christian, and when he is truly troubled with Lyra and nearly overcome. Then our Lord gives him Rachel, which is grace and devotion and rest in conscience, and then he has both Rachel and Lyra. So shall thou do after the example of Jacob take these two lives active and contemplative. \"Vse one with another. By that time, through activity and the other, you shall be made fair, bright, and clean in the sovereign brightness that is God, the beginning and ender of all that is made. And then you shall truly be Jacob, surpassing and overcoming all sins. After this, by God's grace, your name shall be changed, as Jacob's is, which means \"he who sees God.\" Israel is as much to say as a man seeing God. If you are first Jacob and discreetly use these two lives in your time, you shall afterward be Israel, who is very contemplative, either in this life if he will deliver and make the free from charges and busyness. For it may happen that the more troubling the outward works are, the more burning desire you shall have for God, and the clearer sight of spiritual things by the grace of our Lord in devotion when you come to it. For it fares thereby as if you had a little coal and would make a fire with it and make it burn. You would first lay sticks on it and cover the coal with sticks.\" despite this, when you have waited a while and afterwards blow a little, a great flame of fire will spring out for the sticks are all turned to fire. Just so is your will and your desire towards God. It is as it were a little coal of fire in your soul. For it nourishes the substance of light and of spiritual heat. But it is full great. For often it grows cold and turns to fleshly rest and sometimes into idleness. Therefore it is good that you put to good works that are active in life, and though it be so that these works, as it seems, for a time hinder your desire, not to be too hasty, therefore endure and suffer a while and blow at the fire first and do your works, and afterwards go alone to your prayers and meditations. Lift up your heart to God and pray Him of His goodness that He will accept your works that you do for His pleasure. Hold Him as nothing in your sight but only at His mercy, be humbly aware of your wretchedness and your feelings. Arecte thy good deeds to him as much as they are good and as much as they are bad, without discretion and with all circumstances necessary for a good deed: put yourself to this. And for this reason, all your good deeds will turn into a flame of fire. As sticks are laid upon a coal. And so, your good deeds will not hinder your devotion but rather make it more ardent. Our Lord says in holy writ, \"The fire on my altar shall burn and the priest rising at morning shall put wood under it, lest the fire be quenched. This fire is love and desire for God in a soul. You, who love to be nourished and kept by laypeople, so that it does not go out, these sticks are most dear matters, some of one tree and some of another. A lettered man, if he has understanding of holy writ, if he has this fire of devotion in his heart, it is good for him to obtain sticks. Of holy examples and devout prayers, nourish the fire within him. An unlettered man cannot readily have at hand holy writ or doctors' sayings, and therefore it is necessary for him to do many good deeds outwardly to his even Christian and kindle the fire of love with them. Each man, in his degree, after he is disposed, should obtain for himself pieces of this thing or of another - prayers or meditations or reading in holy writ or good bodily works - to nourish the fire of love in his soul. For the affection of love is tender and lightly prone to vanish away unless it is well kept and nourished continually by good deeds, bodily and spiritual. Now change, for our Lord has sent into thy heart a little spark of this blessed fire that is itself, as holy writ says:\n\nLord, our God, a consuming fire,\nOur Lord God is a wasting fire;\nfor just as bodily fire wastes all bodily things that can be wasted,\nso too does spiritual fire waste all manner of sin. therefore our Lord is likened to a furnace wasting. I pray you notice this furnace. This furnace is not else but love and charity. He has sent it into the earth, as he says in the gospel: \"Igo veni mittere in terram et ad quid nisi ut ardeat.\" I am come to kindle a fire on the earth. And for what but that it should burn? It is God who has sent a fire of love and a good desire and a great will to please him in the soul. And unto this end you and many shall know it: keep it and nourish it and strengthen it. And thereby be saved the more desire you have for him and for her. The more is the fire of love in you. The less that this desire is in you, the less is the fire. The measure of this desire, neither in yourself nor in any other, you do not know. Nor does any man of himself but God alone bestows it. Therefore dispute not with yourself as though you would know how great your desire is. Be busy for to desire as much as you may, but not for to know the measure of desire.\n\nSaint Augustine says that the life of every good Christian man or woman is: \"Igo veni mittere in terram et ad quid nisi ut ardeat.\" I am come to kindle a fire on the earth. And for what but that it should burn? a continuous desire to God. And that is of great virtue, earnest in God you more fervently desire. The higher you cry out, the better you pray, the wiser you think. And what is this desire? Truly, nothing but a thing of all this world's bliss. Of all fleshly liking in your heart. A wonderful loving with a restful yearning of endless bliss and heavenly joy. This thing may be called a desire for God for His own sake. If you have this desire, as I surely hope, I pray you keep it well and nourish it wisely. And when you shall pray or think, make this desire the beginning and ending of all your work to increase it. Look after no other feeling in your bodily senses. Seek after no other bodily sweetness, neither soothing nor savory, nor wonderfully, nor angels' sight, nor though our Lord Himself appeared to your sight, but a little, but that all your business be through you most sincerely feeling your thought a loathing and a full forsaking of all manner of sin and of all manner of uncleanness. The ghostly sight of it being so foul, ugly, and painful, and that you might have a strong desire for virtues, meekness, and charity, and the bliss of heaven: this I consider to be ghostly comfort and ghostly sweetness in a man's soul, as having cleanness of conscience from the wickedness of all worldly vanity with a stable truth, meek hope, and full desire for God. However, I think that this sweetness, being sickly and sincere, is felt in the cleanness of conscience by the mighty forsaking and letting go of all sin, with an inward sight and fervent desire for spiritual things. All other comforts and sweetnesses of any kind, unless they help and lead to this end - that is, to cleanness of conscience and a ghostly desire for God - are not sincere to rest on.\n\nNow you ask whether this desire is love for God: as to this I say that this desire is not properly love, but it is a beginning and a tasting of love. For love properly is a full coping of the lover and their being loved together. As God loves us. A soul is united to one. This coping may not be fully had in this life but only in desire and longing for it, as shown in this example. If a man loves another woman who is absent, he greatly desires her presence. Just as long as we are in this life, our Lord is absent from us, so we cannot see Him, hear Him, or feel Him as He is. Therefore, we cannot fully experience this love here in joy. But we can have a desire and great yearning to be present to Him to see Him in His bliss and to be one with Him in love. This desire we can have as a gift from Him in this life. By which we shall be saved. For it is love for Him as it may be had here. Thus says St. Paul: \"We are strangers here in this body, we groan and are anxious to be separated from it and from His presence. We strive whether absent or present to please Him.\" Our lord is the one who sends us into this exile from heaven. We go by truth, not by sight. We live in truth, not in bodily feeling. We dare and we are, the ones who long for purity in conscience and sure trust of salvation, desiring to part from our body by bodily death and present ourselves to our lord. Yet, we cannot yet, therefore we strive to please him. We strive against sins of the world and the flesh by the desire to please him. We burn in the fire of desire for all things that hinder us from him. But you ask me, can a man have this desire continually in his heart? I think not, as to this I may say that this desire may be had for virtue and profit in the heart continually. But not in working or using it as in this example: if you were sick, you should have as much a kindly desire for bodily health continually in your heart, but not always the same. For if you sleep or wake and think on some thing, but not always. worldly things. You have your desire in your heart only, not in working. But whoever thinks on his bodily sicknesses and on his soul, he uses it rightly. It is spiritually desirable to God. He who has this desire from God, if he sleeps or else thinks not on God, but on worldly things: yet he has this desire in his heart until he is dead. But another, as he thinks on God or on the cleanness of living or of the joys of heaven: then he works his desire towards God as long as he keeps his thought and his intent to please God either in prayers or in meditation or in any other good deed. All his busynesses are for steering his desire and using it by discretion now in one deed now in another, according to his disposition and has grace therefor. This desire is the root of all that you do for God. Bodily or spiritually. It is an expression of this desire when you pray or think. Therefore, when you do a good deed or think on God: doubt not, thinking in your heart whether or not you desire God. You desire it or not. For your deed shows your desire. Some are uncunning and believe they do not desire God unless they are constantly crying out to Him with words from their mouth. The hellish one, lasting wisdom, love, peace, worship, sincerity, rest, joy, and bliss, in nothing ever-ending / the more fervently shall you desire the joy and the rest of the blessed life. Many men are covetous of worldly wealth and worship and earthly riches, and they ponder how and by what means they might come to them. Therefore, they forget the mind of themselves and the pains of hell and the joys of heaven. Truly, they are not wise. They are like children who run after butterflies and, because they look not to their feet, they sometimes fall down and break their legs. What is all the pomp and the worship of this world in riches or in joy but a butterfly? Truly, nothing else. And yet much less. Therefore, I pray you, be covetous of the joys of heaven. And you shall have worship and riches that shall last. For at the last. End when worldly covetous men bring no good in their hands for all their worships and all their riches are turned into nothing. Either if they have riches and worships, they set nothing by them. Nor do they set their love and liking in them but live ever in fear and meekness and in hope and sometimes in sorrow, and abide the mercy of God patiently. They shall then have fully what God puts in a man's mind to lead the affection and reason of man's soul to detest vanities of this world and to desire the joys of heaven. These words I say not to you as I had fully shown you the manner of meditations as they are wrought in a man's soul. But I touch on this a little, so that you might have more understanding.\n\nNevertheless, I think it is good for you to think of God as I have before said, or perhaps you feel no savour or devotion in your thinking but only a bare mind. And a weak will: yet if you would think on God, but you cannot, I hope it is good for you not to strive much with yourself, for you might so easily fall into greater darkness, unless you are more subtle in your working. Therefore I hold it most secure for you to say your Pater Noster and Ave, or else your matins, or else to read upon your sauter. For it is a sure standard that will not fail. Whoever can understand this, he shall not err. And if you may obtain devotion through your prayer, look then this devotion be only in affection, that is, in great desire to God with ghostly delight. Hold forth thy saying and break not lightly off. For often it falls out that praying with the mouth gets and keeps devotion. And if a man's ceasing of saying devotions vanishes away, nevertheless if devotion of prayers brings into your heart a devout thought of the manhood of our Lord or of any of the other before said, and this thought should be allowed by your saying, then you may contemplate these thoughts in your saying. and occupy the mind with meditation until it passes away / But of certain things, I shall tell you that you should beware in your meditations. One is when you have had a spiritual thought or imagination of the manhood of our Lord or of such bodily things. And your soul has been comforted and fed by it. And it passes away by itself. Do not be hasty to hold it still with mastery. For it then becomes a penalty and a bitter thing. Also, if it does not pass away but dwells steadily in your mind without any stirring of yourself, and you, for the comfort of it, will not leave it. And therefore it keeps you from sleep at night or, otherwise, from other good deeds or, otherwise, for great weariness of your body: your body or your head falls into great weakness. Then you shall willingly break it off when the time comes. Sometimes when you have the most devotion and are least willing to leave it, as when it passes reasonable time or else it turns to disease of your encroachment. But if you do so, you do not do well, I think, nor wisely. A worldly man or woman who feels not possibly devotion twice in a year. If he feels, by the grace of our Lord Jesus, great compunction for his sins, or has mind on the passion of our Lord, if he is woken from his sleep and rest one or two or three nights, it has the manner of working in custom as it were each other day. It is suitable for discretion in your working and not fully fall thereto to follow it as much as will come to me. I hold it good for you to use this manner in what devotion thou be, that thou hang not long thereto, either to put from thy meat or from thy sleep in time or for to distress any other man unwillingly. The wise man says thus: \"Oia tepus habebeet. All things have time. Another thing is this: beware of that which is when thy thought has been occupied in imagination of the manhood of our Lord or in any such other thing. And after this thou art busy with all the desire of thy heart for to seek knowing or feeling more deeply. grace. We shall meekly know our wretchedness and hold ourselves paid with desire that we have to him and with other common thoughts that lightly fall under our imagination. as of our sins: or Christ's passion or such other. Or else with prayers or of the saints or some other. And love him with all our heart that he would yield us any part of his grace / And if thou do otherwise thou mayst lightly be beguiled by the spirit of error for thy presumption. For it is great folly a man.", "creation_year": 1507, "creation_year_earliest": 1507, "creation_year_latest": 1507, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "\"Mens is each one Who.\nPortrait of Samuel Pepys.\nThe month of May with amorous beloved,\nPlausantly passed where there has been produced,\nFeats of arms and no persons reproved,\nWho had courage.\n\u00b6 In armor bright to show their personage,\nOn strong, sturdy steeds and courageous,\nBut rather praised for their vassalage,\nAs reason was.\n\u00b6 In which season this event occurred,\nA fair lady most beautiful of face,\nWith four servants brought was led to a place,\nStaged about.\n\u00b6 Where lords and ladies a great rout stood,\nAnd many a knight and squire also stout,\nSo that the place was as full as it might be,\nOn every side.\n\u00b6 To behold the just deed abide,\nUntil the prize by the judges was tried,\nAnd by the herods truth well espied,\nTherefore provided.\n\u00b6 Thus these four servants of the aforesaid lady,\nEntered the field / there to be assessed,\nGorgeously appareled and arrayed,\nAnd for pleasure,\n\u00b6 And in a manner for a recognition,\nOf May's month they bore a souvenir,\nOf a green vert coconut was the resemblance.\" They wore it right up to their necks as long as May lasted, but not cast for challenge, but they wore it until May was past. Ready to justify,\n\nTheir armor clear shone without rust,\nTheir horses barded trotting on the dust,\nProved gentle hearts to lust, and to console,\n\nSpecially such as Venus embraced,\nOr as Cupid followed the trace,\nOr such as Mars desired the grace,\nTo attend,\n\nAnd concerning this lady supreme,\nHer beauty would constrain a heart,\nTo serve her, though he knew to lose his pain,\nShe was so fair,\n\nShe and her servants were all dressed in green,\nHer features fresh, none can discern I ween,\nFor beauty she might well have been a queen,\nShe was young in age,\n\nSet most beautifully high upon a stage,\nUnder a canopy made by the power\nOf Flora, who is of heavenly origin,\nIn her hand was,\n\nA glass of half an hour with sand running,\nSo constructed it kept truly the space,\nOf the half hour and did it never pass,\nBut to tell. This lady, named the Lady of May, began her reign. Her servants took great pains before her to show sovereign pleasure. In the field, whoever came against them in armor, two of this lady's servants, mounted and armed, should be ready at the tilt's end. Their challenge intended to be completed first, one of them should spend half an hour defending with a coronet. With great spears, not shaped small, and when a spear was broken, trumpets blew with musically sounding notes for half an hour. Another challenger was ready soon, with another defendant to ride, and so the defendants, one after another, answered each day by twos. The articles were agreed upon in clear words, that if a challenger sustained any hurt, another might. Of his fellows came to the field ready\nTo maintain his fellows' challenge and right\nThey recited their articles also\nThe following came there:\n\nHorsed and in armor burnished clear,\nAs a defendant he should choose his spear,\nAnd run half an hour with a challenger,\nWhich done,\n\nA trumpet blew to give warning right away,\nThe justices held back from two after none,\nUntil six were struck on the clock more than one,\nWhich hours passed,\n\nThe defendants completed their turn about,\nAnd with trumpets, out of the field they past,\nThe challengers in the field remained last,\nEvery day,\n\nAnd one of them the lady conveyed,\nNamed the young lady of May,\nFrom her high stage with flowers made so gay,\nAnd there ready,\n\nWas his fellow to accompany him,\nThus the challengers rode melodiously,\nAbout the tilt also warfully,\nIn their armor,\n\nComplete save for their head pieces pure,\nAnd in this way they made departure,\nAccompanied by many a creature,\nYoung and lusty,\n\nOn horses galloping wonderfully. That it seemed to a man's eye\nThat they would have hung still in the sky\nThere were Ioly and Gorgias in their gear\nAnd when they could well handle a spear,\nThey came each day to serve other men there\nOn each side.\nAnd did in every thing indeferently\nIt came be sure of right great courtesy\nOf the challengers I shall you certify\nHow they were pressed.\nTwice in the week in the field ready dressed,\nDuring the May and chosen for days best,\nWere Sunday and Thursday and meteliest,\nTo show pleasure\nWith spears great them to adventure,\nAnd he who in presence of this pure lady,\nBroke most spears, a gold ring should recover\nFrom this lady.\nAnd again on the party contrary,\nIf the defendant on his party\nOf spears allowed broke not so many\nAs the challenger.\nOr he went then humbly he should appear\nBefore this lady most comedy of cheer\nAnd to present unto her a ring there\nThis order set.\nWas with articles more, which should be long\nBut who best had the feat. Was the happiest man the one who got the spear\nThat shattered?\nMost in the field had no lake\nOf shattered spears to hear the crack\nWould cause any lusty heart pleasure to take\nWhat with the brutality\nOf trumpets and many another flute\nOf tabors and of many a sweet lute\nThe minstrels were properly clad in suit\nAll this display\nWas worthy praise after my poor advice\nSince it was to no man's prejudice\nTo pass the time this merciful exercise\nWas commendable.\nSpecifically for people honorable\nAnd for other gentlemen able\nAnd for the defense of realms profitable\nIs the custom.\nTherefore, it is good to have proper knowledge\nFor all men who have youth or middle age\nHow to wield the spear against enemies' outrage\nAt every need.\nAnd how he should also govern his steed\nAnd for using in place of other weeds\nTo wear armor complete from foot to head\nIs rightly meet.\nIt encourages also a body\nForcing him to be the more hardy\nAnd since it is so necessary.\nI commend to you\nTo defend. They pretend valiantly and disparage those who waste their lives in vain folly. Some reproach those who intend to condescend to chivalry. God pardon them and send grace, not to offend until they die. Then of the Justices of the May. For as young people cannot devise a way to pass time in more noble exercise than in the ancient knights' practice of old. That were in the time of King Arthur, most bold, who held this realm then named Britain, from whose round table and noble household came knights good and diverse, some of royal blood and others of right manly mode, who ventured both through forest and flood to gain honor. Remember this, which should be a perfect mirror to us daily, so that we should strive to win such losses as these victorious knights had. And though it may now be more sumptuous than the gracious servants of May have put in our hands, it has given us the old adventure. Called sometimes charming pleasure,\nWhereby they have won from each creature\nPraise in this May,\nDuring the month of June every Sunday,\nTwo challengers in blue did present themselves,\nThe first day was their array,\nSarcenet blue,\nAnd their armor painted of the same hue,\nAt the field's end was to be said truly,\nA pavilion on the grass fresh and new,\nWherein these two\nChallengers remained to arm themselves,\nWhen they were armed at ease without pain,\nThey issued to begin with all their might,\nTheir challenge there,\nAgainst all defendants who would appear,\nAfter the entry as is the custom,\nAbout the field they were brought everywhere,\nThat was all plain,\nWithout a title waiting for a certain time,\nBy the king assigned our prince sovereign,\nWith sharp spurs, two courses to sustain,\nIn blank armor,\nAgainst each corner that lists to adventure,\nThe courses done with swords sharp and sure,\nSave only of their points rebatable,\nThey did the tournament,\nFull strokes six each other to try. And each man did his best, I dare say\nEvery one of them thought to bear the price away\nTheir strokes done\n\u00b6 The defendant presented himself soon\nBefore a princess of this region\nHas to father king and Emperor alone\nWhose victory\n\u00b6 His majesty with triumphant regality\nAnd noble fame of prudent Polycy\nKnown is in every realm vulgarly\nTo his honor\n\u00b6 And to ours, from whom he is governed\nFrom this royal reed rose and stately flower\nAnd from the white of all virtue myrrh\nThis young lady\n\u00b6 This comfortable blossom named Mary\nSprings to England's glory\nWith both roses enamored most sweetly\nBy lady nature\n\u00b6 That every thing living has in her care\nBut when she made this proper portrait\nShe did that might be done to create.\nAnd not only\n\u00b6 For excellent birth but surpassing beauty\nIn the world of her age most womanly\nLike to be to princesses exemplary\nFor her virtue\n\u00b6 To this princess the defendants did sue.\nBeseeching her grace to have six strokes new. To whose request, this princess granted\nWhich had they returned on swift horses,\nAnd gave six strokes to the challengers to daunt,\nBut who did best, I make no announcement,\nBut this was how it transpired.\n\nPieces of armor flew into the place,\nTheir swords broke, they struck thick and fast,\nThey spared not corpses, armyt, nor yet vambraces,\nThey had no desire for sport.\n\nFor there were none of all the lusty sort,\nThat escaped free and he, the truth reported,\nTo all beholders it brought great comfort,\nAnd first and foremost,\n\nTo see the javelins fly into the targets small,\nAnd to hear the trumpets so musical,\nIt was a most special harmony,\nThe tournament concluded.\n\nDiverse defendants touched their challenges soon,\nIn the king's presence, though I name none,\nWho for the same had made provisions,\nThis day passed thus.\n\nThe next Sunday, the challengers in haste,\nEntered the field and before the king they cast,\nAnd obediently, they cast down their heads,\nAnd their array,\n\nWas a blue and motley sight of horse and man that day. The trumpets and other heralds conveyed the defendants around the field and then departed,\nIntended to bring\nThe defendants, who made a brief pause,\nOn richly adorned horses, as it seemed to me,\nWho made obedience\nTo the kings of England and France,\nAnd two to them granted audience,\nAnd he who first was to prove his valor,\nHe chose his spear,\nThe other to a challenger one granted,\nShortly they ran together,\nAs though neither of them feared the other,\nAnd so they ran.\nUntil they had completed two courses each.\nThen the tournament began sharply,\nAnd as they did on the first day, they did so,\nValiantly.\nThe articles also specified,\nThe challengers should have in company,\nTwo aides who should be ready,\nAnd so they had.\nThose who were eager and glad to arms,\nAnd it appeared by their strokes, sad,\nTheir arms ought not to be called bad,\nWho took good heed.\nThis day, a challenger was killed. For who came to aid that day in his place,\nDoubt not it was unnecessary for the tournament.\n\nIt is too long to tell all that was done that day,\nTherefore I will delay it for this time and part I will show of the last Sunday.\n\nThe challengers and their aides were all present, and Gorgias among them in their gear,\nBlowed clothing of gold that was costly and dear,\nBoth horse and man.\n\nAnd to be brief, if they won the first day,\nEach man received honor in the same way,\nThey were commended by such as could tell.\nOf their challenge, I will inform you,\n\nIn assured being a worthy heart between R. and H. played out and overt.\nTo King Henry, and it signified this. In steadfast assurance, a color constant tried,\nThat the white heart would not spot should abide\nEver in one.\nThis was therefore the whole intention,\nThough only after his open challenge,\nTo the challengers' reproach,\nLest others say.\nThus in blue clad they went the first Sunday,\nIn sign as the color of their array\nWould betoken so, they would be always\nSteadfast and true.\nAnd though each Sunday they were changed new,\nIn their apparel yet the color remained,\nThe hue of their challenge, in which color,\nTheir hearts white and pure in every hour\nShall truly rest for any storm or shower,\nAnd to serve ever truly to their power,\nOur king royal.\nThat is our sovereign and prince natural,\nWhose noble acts and feats merciless,\nShall he have in remembrance immortal,\nThe world through out.\nAnd for to speak now of this lusty rout,\nWith spear and sword they were sturdy and stout,\nAs I am informed without doubt,\nFurthermore,\nArticles made there were many one mo,\nBut as it liked the king, all was done. And reason it should be so, for his sake. This thing of pleasure was undertaken there, to make this pastime in his presence, to cause solace in him to awake. Their intent was truly after my judgment. First of all, of Richard earl of Kent, and in like wise of all the remainder. In part, for to speak truly, every man of them was the more ready, perceiving that our young prince Henry should behold it. Which was more comfort to them than all the treasure and gold of the world. His presence gave them courage to be bold and to endure. Since our prince, most comedy of stature, is desirous of the most knightly virtue, of arms to which marshal adventure is his courage. Notwithstanding his young and tender age, he is most comedy of his personage and as desirous of this valor as a prince may be. And though a prince and kings' sons be he, it pleases him of his benevolence to suffer gentlemen of low degree in his presence to speak of arms and of other defense. Without doing anything to offend him, but I should do all my duty, yet in no way,\nCan I determine who wanted the price,\nFor each man did the best he could devise,\nAnd therefore I cannot disparage any of them,\nThey did so well,\n\nThe judges who marked it best can tell,\nAnd the herods who wrote every del,\nWho wanted the grace to me, it is counsel,\nBut in this way,\n\nThis weekly usage and martes enterprise,\nThese two months young folk did exercise,\nNot only for the practice,\nBut the chief thing,\n\nWas to show pleasure to our sovereign the king,\nHenry of that name, the seventh in reckoning,\nAfter the conquest, for whose preservation,\nLet us still pray,\n\nThat he may live prosperously always,\nAnd after this life, that he also may,\nJoy among angels for ever and ever, Amen,\nFor charity. Some are so used to reporting evil that with great pain they scarcely can say well. For one was strong as Samson, as manly as Hector, who did excel, as wise as sage Solomon in counsel, or had won conquests as did Alexander. Yet false tongues would be ready to slander. Likewise, if they who did just and tourney had done as well as Lancelot du Lac, some of envy would disparagingly say the enterprise was foolishly undertaken. But it was done only for the sake of King Henry, our natural sovereign lord, and of the prince who desired it to be remembered.", "creation_year": 1507, "creation_year_earliest": 1507, "creation_year_latest": 1507, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "He will clasp my corpse to his breast\nWhat is that old ship with a sharp razor\nHe shows me his malicious mouth and shows contempt for my lips\nAnd with his harsh, cruel eyes, he makes me checkers.\nThat as a gleaming glowworm lights up my limbs\nI shudder for the sharp sound, but shout there I nothing\nFor fear of that old hag, may she be shamed\nThe love's beams of that bogey flash from his blind eye\nAs Belzebub had bent me abasement of my spirit.\nAnd when the smith on me smiles with his smirk\nHe feasts like a vulture over a gullotine.\nWhere is the sound of it sinking in my ears\nTill I renew my joy or he is near coming\nWhere I hear not his name, I make nine crosses\nTo keep me from the coming of that carl with malice and all evil demeanor\nI dare not look to my love for that scanty gift\nHe is so full of jealousy and engineering falsehoods.\nEver imagining in my mind matters of evil\nCompasand et castand cacis a thousand. He shall take me with a throw at the throw of one of your eyes\nI dare not look to the knight that you choose to fillis.\nFor enduring of that old scoundrel who ever thinks ill.\nFor he is wise enough to avoid Venus' works.\nAnd may nothing be wrought a benefit in the bed of my mysteries.\nHe thinks that young folk yearn for him because he is gone\nBut I can joke all of you with his jerd's help\nYet let it be that caribald Carl would climb on my waist\nThan am I dangerous to dame and dour of my will\nYet let it be that labor my legs get between\nTo fill my flesh not too fully without a fee great\nAnd he ought his penis purely to pay in bed\nHis purse pays richly in recompense afterwards\nFor or he climbs on my corpse\nI would have the condition of a church of treasurers all your finest.\nA government of engendered cloth right gaily furred.\nA ring with a ruby stone or other rich jewel.\nOr rest of his routy raid, he were red to woo me\nFor all the buds of John Blunt who he above climbs.\nI think the bawds dearly pay for his works. And yet I sell him solace though it seems that you have finished your sentence. Then all we left lift up our faces with great merriness and rejoice you cop round about full of riches. And remain long or we would rest with raucous speeches. The wedding you toyed with your words. Now fair sister falls silent but hesitating to tell. Since first with matter of marriage I have taught you in the church. Now hold fast to far be your faith confessed, whether it be the truth. Or how you like life to lead in the lowly spousage. And then myself I exempt on the same wise. And I shall say further the pleasant said I protest the truth if I show. That of your tongues you be trustworthy the two of you granted with that sprang up her spirit was a span high. To speak she said I shall not spare your is no spy near. I shall reveal a fragment from the root of my heart. A rust that is so rooted until it rises in my stomach. Now shall you all burst out bristles that have been hidden for so long. For it to bear on me breasts was burdensome our heavy. I shall be free of venom with a large vent,\nAnd assuage the swallow that swelled within me, great.\nMy husband was the master of the earth, the mightiest,\nTherefore I hate him with my heart, help me, our Lord.\nHe is a young man, righteous, but nothing in his youth flourishes,\nFor he is wasted, weakened, and lacking in strength.\nHe was as flourishing and fresh within these few juris.\nBut he is falsified, far wasted and fulfilled in labor.\nHe has been lying so long until lost is his n, his.\nNever were such weaklings set upon that snail,\nFor after seven old ones rest, it will not be able to move again.\nHe has been wasted,\nAnd in adultery in my time I have taken him often,\nAnd yet he is as brazen with a bonnet on his side.\nAnd blinking to the brightest that dwell in the castle duels,\nAs he who is more valiant in Venus' chamber,\nHe seems to be something worth that syphir in our bour.\nHe looks as if he would love you both, though he is little of valor.\nHe does as a dotting dog that harms all businesses. A lift has his leg aloft, yet he not likes to fish\nHe has a lukewit without lust, a life without courage\nHe has a form without force and fashion but virtue.\nAnd fair words but effects all frustrate deeds\nHe is for ladies in love a right lusty shadow.\nBut in the dark at death he shall droop, found wanting\nHe rallies and makes repetition with raucous words\nYet rushing from his radiance and raging in calm.\nBut God wait what I think why he so thrashes about this matter.\nAnd if he gives himself to some even among them\nBut he is only one, not the possessor of nature's owners\nShe that has an old maid not all is beguiled\nHe is at Venus' works neither war nor does he seem\nI think I jest with a gem, and I have gotten it\nHe had the gleaming of gold but was but glass found wanting\nThought me fierce well, I find from false year courage\nThat is but eldering or anger, your hearts within:\nI speak of maidens on the bench of bliss may they sing\nThat on sanctity's day are vacant each one. I had rather be at a place where I please.\nTo have a fresh feast to entertain my armies,\nTo hold a freckled one until he faints may be called folly,\nAbout such matters I must be at midnight full often,\nAnd mourn so I in my mind I murder myself.\nThen lie I walk and water is about,\nVarying,\nTo such a cradle,\nAnd there are many keen knights who are renowned within,\nThan think I on a seemly one to tell the truth,\nNo is our lord such a seven with that I think most,\nThan he ful tenderly does turn to me his time.\nAnd with a golden jerid does jest me in my armies,\nAnd says my southern suit thing which sleeps not better,\nYou hold a heat as if you harm me.\n{quoth} I my honey hold back and give me nothing harsh;\nA hath is happening hastily at my heart, yet\nI seem to swoon thought I no swear take,\nAnd thus beseech I that swan with my sweet words,\nI cast on him a crabbit eye when clear day is coming,\nAnd let it be a love blink when he about gleams. I turn it in a tender luke, I keep him gently with hearty smiling, I would a tender person that might not tolerate. He hates me with harsh gear for hurting flesh, Had mercy my to her, for I dare God sure, She should not start for his stroke a stray bread of earth. And then I would that each band that you so bless call, Had bound him so to that bright quill until his back worked, And I were in a bed brought with her that I like, I trow that bird of my bliss should a bourd want, One who is amiable had ended her speech, Lovely rauthand ye life allow it her much, These gay wives made ga, They drank it did a way dule under deep bewis, They swapped of the sweet wine yai swan what of hewis, But all the pertlyar I see plainly, Then said ye weido, I v. Now tie me for to talk, my tail it is not, God my spirit now inspire my speech and, Send me sentence to say substantial and noble. So that my preaching may pers aperse their perverse hearts, And make you meeker to me in manners and conditions. I show you in writing, I was a cruel sister, but I appeared charming and kind, and seemed simple and sincere without deceit. I could endure sixty disagreements that still persisted. To my teaching, I was eager and attentive. If you do not want to be led astray by flatterers, be constant in your governance and count good men as friends. You seem unsteady and cruel in your mind, you seem like tigers, terrifying in love, and have a brutal tongue. Be double-faced and always wise, and when it is necessary, be one-note in your strangeness. Be amiable with a humble face, like angels in appearance, and with a terrifying tail, be stinging like adders. Be like the innocent, gentle and courteous in clothing and richly arrayed, which hurts you not worth a hen's fee your husband pays for all. I had two husbands who could have held me both. I despise him again who hates me so,\nA man was a heartless one who opposed me,\nI hated him like a hound though it seemed unjust.\nWith kissing and clapping I gained your favor,\nI could touch his crooked back and comb his noddle.\nAnd with a book in my cheek I spoke behind,\nAnd with a beak I went about it, blaring his old ear,\nAnd with a kind continuance,\nHe tried to trick me,\nBut it was always I,\nI had a pleasant\nThat could be secret and sure and always said my honor,\nAnd only at certain times and in certain places,\nYou old ones angered me with harsh words,\nOn the gallant one to give it pleasure again,\nI had such wit that for woe I wept little.\nBut let those who would mock me, let them do it in good season bring.\nWhoever chooses to scold me with scornful chaff,\nIf his chief chemicals had been given to my son.\nSuppose the churl was taken captive or the child taken,\nAs women always do, I acted not as a fool,\nFor I, with will, I won without witnesses.\nSince I married a mighty one of God's. He was a man of middle stature. But we were not followers of friendship's blood. In freedom, none bore him fairness of person, which the foolish often forgot for weakness of knowledge. But I often thought of him when he angered his heart. And whenever I put forth my voice to call him, I would right cheerfully speak, for our innocence ended with my old husband. I appeared to be pert in ripe old age. The curate of our church, who knew me well, said that he was renowned for being false, that fair worthy priest. I would be loath to let him leave until I could look for proof. I gave you but one choice, to obey your will or nothing else. He made me greatly reverent from him, knowing my worth. For I say it myself, severance was great. Between his bastard blood and my birth, that page was never of such price to please anyone for a few years. To my person, they had granted nothing. But mercy is a great virtue in a woman's head. For never but in a gentle heart is any pity generated. I held a green apple to his mind, and in grace I took it from him. He could hardly learn himself to be courteous towards me for my second summons and the second charge. He was always ready to run, so red he was for blame. But my will was such that I knew of womanly nature. The more he looked at me for my love, the less of himself he revealed. And one is a wonderful thing, or so I believed. When he was in my care, he ate all cleanly our coming together. I saw him subject himself and be obedient at my bidding. Then I treated him gently as a lamb and changed his manner. Then I became unmerciful towards him, thinking of him as a beast I had bred. For as a beast I would have led him to all boys' labor. I would have taken him to Rome with rape his head. But I was not rough with my renewal and rumor of people. And yet it helped him so greatly, hiding out. But you took him clean out of my wide sight until he wanted nothing more of my will or what I wanted. bot if he had that nature in earth.\nAnd got his beginnings to my barn and they bore lairds.\nThen with a steady stew started out the stopple of my throat\nThat he all stuck through the sound as of a steel wrist.\nThan I would after long first have seen half done\nThat I to fight was as fierce as a fell dragon.\nI had for flattering of that foul face so long.\nMy witnesses of heretics or we were all sold.\nMy breast that was great and broad was so huge\nThat neither my barter out burst or the band making\nbut if my bills and my baths were all braided sold\nI would not long bear them on bridge but braid up my head.\nThere might no molest make me move nor hold my mouth in.\nI made that wife carl work all women's works\nAnd laid all my maids\nThen said I to my comrades in council\nSee now I called Jonas with a keen bridle\nThe caper that you creatures cast in the cavern's middle\nSo curtly you cart draw a cane plowing\nHe is nothing but skeith nor jet scrip nor anything on the side. And yet you scorn and the foul thing escapes him not,\nHe was no glad sight for a gay lady,\nTherefore got he a game that went better with him,\nHe was a great gold-mouthed one among God's riches,\nI let him be my beloved to louse me all night long,\nAnd he was fan for to seize from me that fair office.\nAnd thought my favors to find through his fealty gifts,\nHe graciously granted me a gay silk gown and gilded array,\nIn gowns of embroidered cloth and great golden chinches,\nIn rings royally set with rich ruby stones,\nUntil then raise my renown among the rude people,\nBut in full craft kept you courtly weddings.\nUntil ever after did one of you have the worship that ruled me,\nAnd yet I liked him little, but for love of you,\nI would make myself pleasantly in precious weddings,\nThat lovers might look and laugh lustily at me,\nThat I held more in daintiness and dearer by far.\nHe who dressed me so generously was he. \"He was hastily summoned to raise up my honor and paint me as the proudest of feasts. I misconceived him as Christ and called him my maid. I regarded him as a lad and treated him unkindly. I thought myself a parrot and plucked him. But he defended himself with his father and fortified himself in strength, making a stalwart staff to strike himself down. But from one side into bed I shall be brief. He had half a hand. And I was reluctant to be robbed with such an ugly looter. As long as he was aloft, I never looked at him. Never in my thoughts did he persist: but always in my mind I imagined that I had or else never had merry been at that merry raid. He who that grome (young man) bore goodwill and nature. I thought him graceless to give me such help. He had worn all on me his wealth and substance. I thought his wit was all gone with his life. Therefore I despised him and spat at him. That super-spender evil spirit spent of all virtue.\" For we all know that he who desires riches and valor in Venus' play is held in contempt,\nFull frustrated is his fresh array and fairness of person.\nAll is but fruitless his effect and false ones at you with.\nI busked up my barns like barons' sons.\nAnd made full feasts of the fry of his first wife\nI banished from my bounds his brethren each one.\nHis friends as mine were, I held at feed ever.\nBe you who believe may I love not him alone.\nFor never I liked a lewd one that lingered at his blood,\nAnd yet your wisdom knows that all women are evil.\nKnow with your condition and know with the sa\nDeath is now that your dour and doling in earth.\nWith him death all my duel and my dreary thoughts,\nNow done is my dolorous night, my day is upspring.\nFarewell dolour, farewell my day now begins.\nNow I am a widow, I am wise and well at ease,\nI weep as if I were woeful but well am I for ever.\nI busk as if I were bailiff but blithe is my heart.\nMy mouth it makes mourning and my mind laud.\nMy clocks are carefull in colour of sabill. I am a highly advanced language model and I can easily clean the given text while being faithful to the original content. Here's the cleaned version:\n\nBut courteous and right curious is my corpse within you.\nI droop with a dead lukewarmness in my sad habit.\nAs many days have done for me in my life.\nWho that I go to the church clad in care weighed.\nAs fox in a lamb's fleece feign I my cheer,\nThen forth I thrust my bright book on the breadth of my knee.\nWith many lusty letters eloquently adorned with gold\nAnd drawings, I draw forth my clock before my face quite\nThat I may spy on one side a space me beside\nFull often I blink by my book and bright devotion's beams\nTo see what bear is best branded or breedest in shoulders\nIn Venus' chamber valiantly without vain ruse.\nAnd as the new moon all pale presses with change.\nThis one's clear face through my clocks thickly clouds of sable,\nSo I look through my clocks and cast kind looks.\nTo knights and clerks and courteous persons.\nWho friends of my husband's keep me far from here,\nI have a water sponge for you within my wide clocks,\nThen I wring it fully and wet my checks.\nWith that water is my enemy and welts down tears. Than say all that sits about thee none alter\nOne lusty lady loved so lovingly her husband\nOne is a pet to endear in a prince's heart\nSuch a pearl of pleasure should one please in pain\nI swear I was an angel in semblance and form\nAt language of liquor I seemed as crabbed\nI saw without sore heart or sickness in body\nAccording to my blackened wisdom I must have many moods\nOr you will see all you truth for certain we women.\nWe were all for your sight to show me truth.\nWe grieve for no evil deed, so long as it be deeply held.\nWisdom has ways and wonder-filled guidance.\nWith great engineering to be joyous in your noble husbands.\nAnd quietly with such craft we guide our mates.\nThat under Christ no creature knows of our doing.\nBut folk are curious and have no colors for to cover your kindly favors:\nAs do your damsels for deep doting love.\nThat dogonis holds in dread and delights with you so long\nUntil are you quite known your kindness and faith\nFaith has a fair name but falsehood hides beneath it. \"For one who can neither enhance her reputation nor be false, I alone am wise in such work, ever was. I lack wit in worldly matters, but in love I will keep what any happy woman has who is of high birth. But hinder you not, lest a hundred years of age be your burden. I have a secret servant right sober in his tongue, who supports me in times of need. Though he may seem pleasant to the sight, he has a sicker tongue. Full many seemly sayings serve to make us clear day until night. But I have solace under serk until you soon rise. I am so pitiful to the poor, wherever persons are many. In passing of pilgrimage, I prize the presence of people more than any reward. But I think it best for you, barons and knights, and our bachelors, blooming in youth, and all my lovers, to lewdly serve and pleasure me, and fill me with wine, wantonly with weal-fair and joy. So row and so sing and so recite ballads.\" Surah frequently speaks roughly to me with harsh words\nTo the fullest, you and your prayers present yourselves beautifully to me\nYou kiss me, you clap me, you show kindness to me\nYou carve short jests for me, you give me copious gifts\nYou stand steadfastly before me with a stout courage\nAnd a stiff, unyielding thing stands firm in my neck\nAnd many blinks are there around you that are far from being full of sitting\nBut with my fair calling I comfort them all.\nHe who sits before me most exquisitely, I nip at his finger\nI serve him on your side in the sweetest fashion.\nAnd he who is before him, and he was with my foot fast on his neck\nAnd to the burnings, I cast my gaze far and swiftly\nTo every maiden in particular I speak the sweetest words\nSo wisely and so womanly, until warm hearts are stirred\nThat is no lifeless lay, so lowly of degree\nThat shall me love unwillingly - I am so lovingly disposed\nAnd if his lust is granted to me, I will give it to my lyre wholly\nThat he be lost or with me, his life shall not be in danger.\nI am so merciful, my mind embraces all things with it\nMy holy soul shall be saved, wherever it may be bound. Lady is leir your lessons, be no less forgetful. This is the legend of my life, written in Latin, it be none. Who ended had her ornate speech, this eloquent widow,\nLord gave life all and left off her much\nAnd swore she sold example take of her southerne teaching\nAnd work after her words that woman was so prudent\nThan cultivated her mouths with comfortable drinkis\nAnd carried full courteously with cop going round.\nThus drew she out that dear night with dances full noble\nUntil that the day did up dawn and dew donkey flowers\nThe morrow mild was and meek, the maidens did sing\nAnd all remained the mist and the mead smelled it.\nSilver showers down shook as the shining crystal\nAnd berries shouted in show with your still notices.\nThe golden glittered and gleamed so gladly your hearts\nThat made a glorious gleam among the green evidence\nThe soft sow\nThe sweet savour of the sword singing of fouls\nMight comfort any creature of the kin of Adam\nAnd knight again his courage, it seemed it were calmed.\nThen raise your ryall roses in your right weddings. And I, previously, went to a pleasant arbor. And with my pen, I reported your pastance most merrily. To you, most honorable audience, who have given ear to this,\n\nUncommon adventure which early made me happy,\nOf your three wanton wives that I have written here,\nWho would have pleased you, if I had chosen one,\n{quod} Dunbar.\n\nI am troubled now with great sickness\nAnd feeble with infirmity\nFear of death disturbs me.\nOur pleasure here is all vain glory.\nThis false world is but transitory\nThe flesh is frail, the fiend is sle,\nFear and others.\nThe state of my doom changes and varies.\nNow sound, now sick, now blithe, now sad,\nNow dancing merrily, now like to die,\nFear and others.\nNo state in earth endures,\nAs with the wind waves, the world's vanity,\nFear and others.\nTo you, the dead go, all estates,\nPrinces, prelates, and potentates,\nBoth rich and poor of all degree,\nFear and others.\nHe takes the knights into the field.\nUnarmed under helmet and shield,\nVictor he is at all mercy. Timor mortis conturbat me. (Fear of death disturbs me.)\nThat cruel, unmerciful tyrant\nTakes hold of my breast, soaking and shaking\nThe bottle full of benignity.\nTimor mortis conturbat me.\nHe spares no lord or priest\nHis awful strength may no man flee\nTimor mortis.\nArt magicians, astrologers, rhetoricians, logicians, and theologians\nThey help him with no conclusions\nTimor mortis.\nIn medicine, the most practiced physicians and surgeons\nThey themselves cannot heal themselves\nTimor.\nI see that poets among the living\nPlay their pageant yet, going to grief\nSpirit is nothing, your faculty\nTimor mortis.\nHe has devoured most cruelly\nThe noble Chaucer, Gower, and the three\nThe good Sir Hugh of Eglinton\nAnd Hawkins, and Wyntoun.\nHe has taken out of this country\nTimor mortis conturbat me. (Fear of death disturbs me.)\nThat scorpion fell has infected\nMaster John Clerk and James afflicted\nFrom Balat making and Trigide\nTimor mortis conturbat me.\nHolland and Barbour he has bereft. Allach that he not with us,\nSir Munro looked at you and me,\nFear of death &c.\nThe clerk of Tranent has it,\nThat maiden of Gawaine he took,\nSir Gilbert Hay endit, has he,\nFear of death &c.\nHe has blinded Harry and Sandy Trail,\nSlain with his shower of mortal hail,\nWhich Patrick Johnston could not flee,\nFear of death &c.\nHe has stolen Merseir his endite,\nThat did in love so lively write.\nSo short, so quick of sentence they,\nFear of death disturbs me,\nHe has taken Roll of Aberdeen,\nAnd gentle Roll of Corstorphin.\nTwo better fallows did no more see,\nFear &c.\nIn Dufermelyne, none he has done even,\nWith Master Robert Herisoun,\nSir John the Rose embraced him,\nFear of death disturbs me.\nGod Master Walter Kennedy,\nIn the point of death lies verily.\nGreat regret that it should be,\nFear of death disturbs me.\nSince he has taken all my brethren,\nHe will not let me live alone. On foremost a man's next prayer be:\nTimor mortis conturbat me.\nSoon for you, dead remedy is none.\nBest is that we prepare for death.\nAfter that,\nTimor mortis conturbat me,\nquod dunbar quhether he was seek &c.\nMy goodwife was a gay wife but she was right gentle\nShe dealt with fear for me to face on Falkland fells\nthey called her kind kittock whom she well knew.\nShe was a little\nThey threatened that she ate of thirst and made a good end\nAfter her death she dreaded nothing in heaven to dwell\nAnd so to heaven the high vvay dreidles she turned\nyet she wandered and said by to an elriche well.\nShe met yar as I suppose.\nOne as\nIt cried outside following all the way till it was near evening.\nAnd raided an inch behind the tail\nSo she had to be carried to her herbry.\nAt an ailhouse near it nighted they were\nShe died of thirst in this world that made her so dry\nShe never drank but from our measure and more\nShe slept till the morne at none and rose early\nAnd to the jets of heaven fast call ye wife fair\nAnd by Saint Peter in at the jet she stalled precisely. God looked at him lying in it, deeply in his heart sorrowful,\nAnd the seven jerries,\nHe lived a good life,\nAnd our lady was his wife always, until she was heavy,\nAnd he held St. Peter at strife,\nShe looked out one day and thought long,\nTo see all the houses beside, until an evil hour,\nAnd from heaven they caught her going,\nTo get her a fresh drink, for she was sour from heaviness.\nShe came again to heaven, when the bell rang,\nSt. Peter struck her with a club until a great cloud,\nRaised her head because she spoke falsely,\nThen to the houses again she ran, the witches to pour,\nAnd to brew and bake.\nFriends, I pray you heartily,\nIf I am thirsty or dry, anything for my sake,\nDrink with my good lady as I go by.\nExplicit &c..\nI, Master Andrew Kennedy.\nCurro when I am called.\nWith some incubus,\nOr with some brother infatuated,\nIn faith I can tell nothing truly,\nBut in truth I truly believe,\nThat I was born a devil incarnate,\nWith nothing certain of death,\nBut I am all that has been done. I cannot sleep this night, my heart at peace.\nNa, I cannot wait on you, mone.\nYet in my breast I bear a peace.\nThis night I might not sleep a wink,\nLest I be weary in the flesh.\nBut I would that my mouth be wet with drink.\nNow I commit my soul to eternity.\nI leave my soul for the sea,\nBy all things, God,\nIn my lord's wine cellar,\nAlways there to remain,\nUntil Doomsday without discovery,\nGood wine for drinking,\nWith Cuthbert, who never loved me,\nHe is sweet to love,\nHe would often bring me into his breath,\nGive me the means to drink,\nAnd I forgive him his wrath.\nBecause in the cellar with the cheese.\nI would rather lie both naked and cold,\nA naked man in the chamber,\nNa in my lord's bed of state,\nA barrel bung at my breast,\nOf the world's good I asked for no more.\nMy body drunken.\nI leave it to the town of air,\nIn a draught midst of it for ever and ever,\nSo that I may be buried there,\nWhat drink and draught may each day bring,\nMay it be Cassyne before my face.\nI leave my heart that never was so certain,\nYet ever changing.\nThat never sea would flow or flee.\nTo my consort, Jacob. I. Latin text:\n\nUerum deum renui (I keep a covenant with God)\nBot and I wanted to test a dispute (But I have always kept this covenant)\nSyne leif I yield the best to both (What is Latin for \"it was needed for our sake and for our relief\")\nQuod est latinu\u0304 propter caupe (That was the Latin word for \"because of our need\")\nTo head of kin I wait nothing (Who is that man who scorns my face)\nI called him my lord my head but hid it\nSed nulli alii hoc dixerunt (But no one else spoke of this)\nUbi in una silva converterunt. (In one forest they turned)\nOmnia mea solacia (All my consolations)\nThai wer bot lesingis all et ane (They were only lies and one)\nCum omni fraude et fallacia (With all deceit and falsehood)\nI leif the master of the holy land (I leave the master of the holy land)\nUvillm\u0304o gratus sine gratia (I will go without favor)\nMine own dear cursing as I think (He who does not fabricate medicines)\nBot quhe\u0304 ye holynes growis grene (But if holiness grows green)\nMy fen\u0292ening and my fals wynyng (I abandon false brothers)\nFor yat is goddis awne bidding (For that is God's own command)\nDispersit dedit pauperibus. (He scattered, gave to the poor)\nFor me\u0304is saulis yai say yai sing (Now God has a good face)\nMencientes pro muneribus (Remembering rewards)\nNow God help them have a good ending (For their wicked works)\nTo iok fule my foly free (Let me joke, my folly is free)\nLlego post corpus sepultum. (I arrived after the body was buried)\nIn faith I am more folly ya\u0304 he. (I am more foolish than he)\n\nLicet ostendit bonum vultum (Let him show a good face)\nOf corn and cattle, gold and fee (Of corn and cattle, gold and fee)\nIpse babet walde multum. (He himself has a great forest) And yet he blesses my lords,\nFinding himself a fool.\nTo Master John the clerk, I say,\nI give intimately,\nGod's malison and mine,\nIpee is the cause of my death.\nWar I a dog and he a swine.\nMany marvel at me\nBut I should endure that lordly query.\nWriting with teeth without.\nRemaining of all goods.\nFor to dispose, my lord shall have\nWith tutela of the boys,\nAde kytte and all the laif,\nIn faith I will not lag in raising,\nFor sepulture ordained,\nOn the new gyys, God me save,\nNot as is customary.\nIn the day of my sepulture,\nI will have none but our own.\nAnd two rustics from the country,\nBearing a barrel on a stinging.\nDrinking and playing, cop out even.\nAs I am the sun,\nSing and greet and with he Stevin.\nMy potion with weeping,\nI will not press for me to sing.\nThat day that day will go,\nYet no bells for me will ring:\nAs it always used to be,\nBut a bagpipe to play a spring,\nAnd one old alewife before me,\nInstead of baneris to bring.\nFour flagons of cheese\nWithin the grail to set this thing.\nIn the manner of the cross, I am by.\nTo flee the fiends, you hardly sing. De terra plasmasti me\nExplicit.", "creation_year": 1507, "creation_year_earliest": 1507, "creation_year_latest": 1507, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "\u00b6 Here begynneth the treatys of Nycodemus gospell.\nman on ladder handing the body of Jesus down from the cross into the arms of another man; women standing by\nman standing under an arch\nIT befell in the .xix. yere of ye Synorye of Tyba\u00a6rye cesarye Emperour of Rome And in ye syno\u00a6rye of herodis that was ye sone of herodys whiche was ky\u0304\u00a6ge of Galyce / the .viii. kale\u0304dys of Aprell / the whiche is the .xxv. daye of marche the .iiii. yere of the sone of velom / whiche was councelere of Rome. & Olymp{us} had ben afo\u00a6re .ii. C. yere and .ii. This tyme Ioseph & Annas were lord{is} aboue all Iustyces meyers a\u0304d Iewes Nycodem{us} that was a worthy prynce he dyde wryte this blyssed story in Ebrewe And Thodosinus the Emperour dyde it translate out of E\u00a6brewe in to latyn And bysshop Turpy\u0304 dyde it translate fro latyn in to frenche And thus begynneth thys blyssed story.\n\u00b6 Thus endyth the prolonge And begynneth the gospel of Nycodemus.\nANnas / and Cayphas / Symeon / Datan / Ga\u00a6malyell / Iudas / Leuy / Neptalym / Alyzaun/Zaryus, and many other Jews came to Pilate and accused our lord Jesus in many things. They said, \"We know him well, that he is the son of Joseph, the carpenter, born of Mary. And thus he said, 'I am the son of God and king.' Not only that, but the Sabbath, which is given to us for ease and rest, he breaks. Pilate answered, \"What has he done that he breaks our law?\" The Jews answered, \"He has by his false crafts heals many maladies. Blind, lame, crooked, and mealy. And thus he breaks our Sabbath with his false crafts.\" Pilate asked, \"How may he do such things by evil working?\" The Jews answered, \"He is an evil worker, and by the prince of demons, that is Belphegor, he puts out demons. Thus, all these works are put to him by demons.\" Pilate answered, \"You say that Belphegor is the prince of demons?\" \"deville Is not he a devil? This was never hard before this time that a man could do such works by the devil, but by the virtue of God. I suppose it is he who does such works, and so, for the health of mankind, he heals all and so I see, for his good deeds, you accuse him. Then the Jews answered and said, Sir, we pray you to let him come before you, and then shall we hear what he will say. Then he called a servant and said to him, Go and bring Jesus here. The servant said and brought Him. He knelt before Him and held in his hand a cloth. He cast it on the ground and said to our Lord Jesus, Sir, go upon this cloth for the justice will speak with you. When the Jews saw the servant do such worship to our Lord, they called to Pilate and said, Why does this servant reverence Jesus as though he were a king and kiss his cloth before him? Then Pilate called the servant and asked, What has this servant done to your own children?\" blame him without cause, you said to the servant, \"Bring our lord Jesus into the parlor.\" The servant brought our lord, and he reverenced and worshipped him as he had done before. The servant said to our lord Jesus, \"My lord Pilate will speak with you.\" And as our lord Jesus entered the parlor, there were servants holding masks in their hands. When our lord Jesus entered, the masks with images of gold on them bowed down to him. And when the Jews saw that the masks with their images bowed down and reverenced him, they cried out to those holding the masks. When Pilate saw this, he also said to the Jews, \"Do not marvel that the images on the masks bow down to him without reason. You marvel at this.\" Then the Jews said to Pilate, \"We see clearly that they bowed down to him and did reverence to him.\" Pilate called these servants to him and said to them, \"Why?\" Let your malices bow down to Jesus. And the servants answered and said, \"Sir, we are the paynims and servants of the temple.\" But when Jesus came in, they bowed unwillingly and disrespectfully to him. Then Pilate spoke to the masters of the law, \"You who are the most powerful among you, let them hold these masses. And then we shall see whether they will bow or not.\" After this was done, Pilate commanded them to hold the masses securely. And he said and swore by the might and height of Caesar, if the images on the masses bowed down when Jesus came in, they should be severely punished. Then Pilate spoke to the servant whose name was James, \"Let Jesus out and bring him in again as it pleases you.\" Then Jesus went out of the room, and Pilate called those who held the masses. He swore by the might and majesty of Caesar that if the images bowed down when Jesus came in, he would strike off their heads. Then Pilate commanded that Jesus be brought in. And the servant. Pilate brought him in like he had done before, when our Lord Jesus entered the parlor. The images bowed down and did reverence to our Lord, just as they had done the other time before. And when Pilate saw it, he was greatly embarrassed. As he was rising up from his seat, a messenger came from his wife, whose name was Procula. This messenger delivered to Pilate a letter. And this is what it said:\n\n\"Woman and armed man with empty labels above their heads: Do not be against this righteous man, my lord, for I have this night had a dream about him. And I know well that he is a righteous man. And what Pilate had read this letter, he said to all the Jews: \"Sir, you know that my wife is a pagan. And you know well that she has dedicated many of your synagogues. She sends this to you, that she knows this man to be a righteous man. For much trouble and sickness she has suffered this night rather than him.\"\n\nThe Jews replied to Pilate, \"Have we not said to you that he is an evil man and works by the devil?\" crafted By the devil's hatred, he had thus tempted thy wife, who was called Pilate, and said: Seest thou not that all the Jews bear witness against him; and thou givest no answer whatsoever. Then said our Lord Jesus to Pilate: every man has the power to speak with his mouth, whether it be good or evil, and so thou wilt well see. But the Jews said to our Lord Jesus: what shall we see? We all know well that thou wast born in fornication, and for thy birth Herod slew all the children in the bed who were within two and a half years of age. And Joseph and Mary went into Egypt for fear of Herod, and when Herod was dead they came again into the city of Nazareth. And when Pilate heard this, he said to the Jews: is not this the Jesus whom Herod sought to kill? And the Jews answered and said that it was he. Then Pilate doubted much more than before, and so there were twelve Jews who drew them by themselves, and thus they said to Pilate: Sir, we know well that This man is not born in fornication, for we know that Joseph wedded Mary, his mother. Therefore, he is not born in fornication. It seems that your words are not true, for Joseph wedded Mary, as it is said by your own people. Then Annas and Caiaphas, and other Jews, said that Jesus our Lord was born in fornication and that he was an evil worker. And his disciples were fled and proselytes. Then Pilate called Annas and Caiaphas and asked them what were proselytes. They said it was the children of the priesthood. And so his disciples were called. And because they say that he is not born in fornication, they answered these twelve men whose names are these: Lazarus, Asterius, Antonius, Jacob, Serius, Gamaliel, Isaak, Phineas, Azarius, Agrippa, Amenus, and Judas. We say that we are proselytes but we are the children of the Jews and we say through them that we were there when Joseph wedded Mary. Then Pilate called these twelve men who said thus. And he swore by the high power of Caesar, if this was so:\n\nCleaned Text: This man is not born in fornication, for we know that Joseph wedded Mary, his mother. Therefore, he is not born in fornication. It seems that your words are not true, for Joseph wedded Mary, as it is said by your own people. Then Annas and Caiaphas, and other Jews, said that Jesus was born in fornication and that he was an evil worker. And his disciples had fled and were proselytes. Then Pilate called Annas and Caiaphas and asked them what were proselytes. They replied that they were the children of the priesthood. And so his disciples were called. And because they claimed that he was not born in fornication, they answered these twelve men: Lazarus, Asterius, Antonius, Jacob, Serius, Gamaliel, Isaak, Phineas, Azarius, Agrippa, Amenus, and Judas. We say that we are proselytes but we are the children of the Jews and we affirm through them that we were there when Joseph wedded Mary. Then Pilate called these twelve men who made such claims. And he swore by the high power of Caesar, if this was indeed the case. born in falsity that you bear witness and affirm, and before all these people, these twelve men answered Pilate and said, \"We have by our law that we ought not to swear for it is so, but we will swear by holy Caesar if it is not as we say, we will be accountable for death. We see well that these twelve men who say that Jesus is not born in falsity, and we say all that he is born in falsity and that he is an evil worker. And thus he says that he is God's son and therefore a king. Yet you will not believe us, who have the law to keep.\nThen Pilate commanded that all should go out of the parliament save these twelve men who said that our Lord was not born in falsity. And also he commanded that our Lord Jesus should be led out to that one side of the parliament. Then Pilate said to these twelve men, \"Why do you wish to bring Jesus to death?\" And they answered and said, \"The masters of the law hate him because he heals maladies and sickness.\" Upon the Sabbath, Pilate said, \"I see nothing wrong with this man. They shall not kill him,\" Pilate told all the Jews. I have a witness that I can find in this man no reason for death. The Jews replied, \"If he had been an evil-doer, we would have handed him over to Thee. Pilate entered the praetorium again and called out, \"Bring here our Lord Jesus.\" And he said to Him, \"Thou art the King of the Jews.\" Our Lord Jesus answered, \"Thou sayest that I am.\" Pilate said to Our Lord Jesus, \"Thou knowest that I am not a Jew, but of Thine own nation, as Caesar's officers and princes have delivered Thee to me. But I have done Thee no wrong. If this is the King of the Jews, answer me.\" Our Lord answered Pilate, \"My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be handed over to the Jews; but My kingdom is not from here.\" delivered to me, but my kingdom is not now here. Then answered Pilate. \"Then I see that you are a king.\" I answered, \"Our Lord Jesus, you say that I am a king, and to that I was born, and for this I come to declare to the world, that whoever believes in me will believe in the truth.\" Pilate said, \"What is truth?\" I said, \"Our Lord said to Pilate, 'Understand that I am the truth, and where I am, there is no falsehood.' Then Pilate said to the Jews, \"I have witnesses both in heaven and on earth that I can find no cause of death in this man.\"\n\nThe Jews answered, \"Is it not a great cause that he says about our temple, that he might destroy it and rebuild it in three days?\" Pilate asked, \"Which temple is that which you speak of?\" And the Jews answered, \"It is the temple of Solomon, which was being built fifty-seven years ago.\" And this Jesus said, \"I will destroy it and rebuild it in three days.\" I am without guilt for spilling this man's blood. that shall you well see. What will you do with him, the Jews who were full of envy cried out all with one voice. The shedding of his blood is upon us and our children. Pilate took the most Ancient men as elders and masters of the law, Sirs, do not oppose this simple man, for I tell you that he is not worthy to be killed. Is he not more worthy who has endured sickness? Than said the Jews, \"A good judge takes notice if any man has committed a transgression against Caesar; were he not worthy to be killed.\" And Pilate said, \"Yes.\" Then said the Jews, \"He is more worthy of the death penalty because he has transgressed against God, for he himself claimed to be God's son.\" And he did not deny it. And yet he said, \"You should see the Son of Man seated on the right hand of the divinity and coming out of the heavens.\" When Pilate heard this, he led our Lord Jesus on the other side of the courtyard and said to our Lord, \"Man, I do not know what I.\" And Pilate said to the Lord Jesus, before He preached to the prophets about My passion and My resurrection: \"When Pilate heard this, he spoke all of Our Lord's words to the Jews. And the Jews replied to Pilate, \"What more would you have from His falsehood?\" Pilate said, \"Take Him into your synagogue and judge Him according to your law.\" The Jews answered, \"Our law commands that if any man sins or transgresses against any man, he shall withdraw from the temple for forty-two days. And he who sinned or transgressed against God by slander, Our law commands that he shall be stoned to death. Since Jesus says that He will sit here heavy upon the right side of the divine majesty and come from heavy to the sky, for this slander we will that He be crucified.\" Pilate said, \"It is not good for you to do this thing.\" And Pilate held him in custody and saw many weeping and wailing around Him. Pilate then said to them: By the bishops and masters of the law, I see well that the people will not allow this. The masters of the law said, \"Good judge, we see that he must die. And for fear of death worse, he may not leave. Pilate asked, \"What is the cause that he should be died for?\" The masters of the law said, \"For that he says that he is God's son and, moreover, a king.\"\n\nNicodemus, the worthy prince, was it before Pilate, and he said to the masters of the law and to all the Jews, \"And I have often spoken to them of the ungodly and unlawful things they do against Jesus. For many glorious signs and wonders have he wrought among us. None of our ancestors worked such things before us. Therefore, I counsel you to let him go and do him no more harm. For if the tokens and miracles are of God, they shall endure forever after his days. And if they are not of God but by deceit or sorcery, they shall not.\" For Moses, God showed many tokens in Egypt before Pharaoh, and there were two men named James and Zambres who were magicians and deceivers. They made the same tokens that Moses made. The Egyptians believed in these tokens, but since they were not from God, they perished, along with all who supported them. Therefore, I say, let this man go and do him no more harm, for I truly say he is not worthy to be put to death. This Jesus may be a prophet sent to us, as Moses said to our ancestors, that the Lord God would choose and send a prophet from our own nation. And we should hear and believe him as if he were God himself. Perhaps this is the same man that God spoke of, and this Jesus is the one sent by God. He has come for the salvation of those who believe truly and for the condemnation of those who do not believe rightly, as the Lord God said to Moses: \"If any man refuses the prophet and will not listen to what he has to say.\" I say in my name he shall be put out of my people. I said this to the princes and bishops of the law when the Jews heard this, that Nicodemus spoke before Pilate, they said, \"We see well that you are a disciple of Jesus, and therefore you speak for him. Then Nicodemus said to the Jews, \"Is not this lord Pilate here a disciple of Jesus, who has spoken thus for him? The Jews replied, \"Take the truth of Jesus and more, you shall have your dwelling place with him. Lifting up his hands to heaven, Nycodemus said, \"God grant that I may have a part of the truth of Jesus. And more it be granted, as you have said.\"\n\nAnd immediately, a Jew appeared before Pilate. He said, \"My lord Pilate, I have lived in fear for thirty-eight years, and for the most part, I have been ill with death. It happened that my lord Jesus came to me and had compassion.\" And he had me take my bed and go home into my house. And immediately with his words, I was healed. And immediately after came another Jew before Pilate, and he said, \"Sir, I was poor and afflicted. And as my Lord Jesus passed before me, I cried out to him and said, 'Jesus, son of David, have mercy on me.' And he had mercy on me. He touched my eyes, and then I saw.\"\n\nAnother Jew who stood before Pilate said, \"Sir, I was a sinner and my Lord Jesus healed me with his words.\"\n\nAfter that came a woman before Pilate, and she said, \"Sir, I was afflicted by the red flow for three years and more. I did not touch but the hem of the garment of my Lord Jesus, and immediately I was healed of my affliction. Therefore, have mercy on him, Pilate, and do not put him to death.\"\n\nWhen Pilate heard this, he was afraid. And immediately a great company of Jews who were there, crying out with one voice, \"A great Savior of the people is our Lord Jesus.\" When Pilate asked this to Caiaphas and Amias, and other masters of the law, wondering why their fathers and princes and bishops of the law did not protect men of their infirmities as this man does. They answered no word to this. But these men whom our Lord had protected cried out with one voice, \"Our blessed Lord Jesus has worked many divine miracles, as He who raised Lazarus from death to life. He had lain dead for four days in the earth, and our Lord Jesus, by the power of His word, raised him out of the tomb and brought him alive among us, His sisters. And when Pilate heard this, he was greatly ashamed for fear and cried out with a loud voice to the Jews, \"What is this that you will do? I see that without guilt you will shed the blood of him who has done nothing wrong. Pilate then rose up and took Nicodemus to him and these twelve men who said that our Lord was not born in fornication. Pilate said to them, \"Syrians, I have summoned you to inquire.\" \"They told Sir that we would never consent to the will of the masters of the law nor to their works. Therefore, let them ensure their souls are saved on the day of judgment. Pylat turned to the masters of the law and other Jews and said, \"Sir, you know it is our custom among us to deliver a prisoner to the people for the love of our Sabbath on the high day of sacrifice. I have a noble prisoner in my custody, a man worthy to live. Whose name is Barabas? Will you have him instead of Jesus, who is without guilt and not worthy to die? The princes, bishops, and elders all said with one voice, \"Give us Barabas.\" Pylat said, \"What will you then say that I do with Jesus, who is called Christ?\" The Jews replied with a loud voice, \"Let him be crucified.\" I said, \"If you let him go.\"\" Thus, thou art not Caesar's friend since he declared this foul slander that he is God's son, and whoever claims to be a king speaks against Caesar. When Pilate heard this, he was wonderfully grieved and said to the Jews, \"From the beginning, all days, have you been contrary to those who have done well for you? And to him, you have done much harm and great torment. The Jews replied, \"Who has done so much good to us as our God, who helped you and delivered you out of the hands of Egypt, which drowned your enemies in the depths of the Red Sea, and led you through the sea on dry ground as if on the earth, and also in the desert, he rained manna and made water come out of the hard stone in the desert, which you drank from and all your livestock. And he also gave you the ten commandments of the law. In all these commandments that he has charged you with, you have been contrary to your God. As you have made a calf to be your god.\" whiche wolde haue dysheryt you & dystroyed you ne had moyses be your may\u2223ster yt prayed to your god for you for ye peryll yt ye were in. & nowe ye saye to me yt I hate my kynge And am not his fren\u00a6de yf I delyuer not this man Ihesu yt hath curyd mekylle of your peple of many Infyrmytees whiche is your kynge / yt neuer dyd euyll but euer moche goodnes & prophet wha\u0304 the Iewes herde this they were full of wroth & of maletalente. And thus they cryed all togyder and sayd Our kynge is Ce\u00a6zare Emperour of Rome but we knowe wel yt Ihesus is no kynge thoughe ye kynges sought hym in bedleem & sayd yt th\u00a6ey sought ye kynge of Iewes & offrede hym gyftes but yet is he therfore no kynge we knowe well that wha\u0304 herowde her\u00a6de saye yt they sought ye kynge of Iewes. herowde wolde ha\u2223ue slayne hym therfore And so he dede sle thosandys of chyl\u00a6dren therfore in bedleem and in all the contrye about as we haue sayd here to you afore. wha\u0304 yt Pylat herde this he com\u00a6mau\u0304ded them to be styll & to holde them in pease and thus he sayd A is it not he whom Herod sought to kill? And the Jews answered and said that it was he. Another Pilate commanded water to be brought him. Before all, he washed his hands, signing thus: \"I am not guilty of shedding this righteous man's blood. You may see it. But the blood of him is upon you and your children. Then Pilate commanded that a great company of knights be brought before him to his parlor. And Pilate placed seats upon our Lord Jesus and said to him:\n\n\"Your own people have despised all that I have ever spoken for you. Therefore I commanded at the beginning that no more heads be laid down for him except if he is a knight or of gentle blood. For it is not seemly that a king should be slain by ruffians. Therefore I commanded you at the beginning that he be scourged to please the first princes and then lift him up upon the cross. With him, two thieves who have done evil deeds.\" by name Dysmas and the other thieves. Let them be slain with violence. And that was our Lord Jesus, who led them out of the palace and the two thieves with Him. And they led Him to another palace, where there was a pillar of white marble. And there they stripped our Lord of His clothes and left Him naked before the people, scornfully saying, \"Do this gladly, for this is our first beginning.\" And the masters of the law said to the knights, \"Do on our behalf a gentle caressing.\" And let us crown Him for our sake. And the knights did put a silk robe on Him, which, because of its bloodstained condition, was so heavy for Him that at its pulling off, they inflicted additional pain upon Him in His scourging. C. Fold more pain upon Him than His scourging. And what they had pulled off this robe, they gave to Him as a reward. They told him of Silas. And after that, they set a garland of thorns on his head. They pressed so hard the garland of thorns onto his head that the thorns pierced down into his brow, and in the end, they led him to the cross. And there they crucified him between\nTwo thieves, Dismas on the right side and Gesmas on the left side. And so they put a sponge filled with a mixture of vinegar and gall to his mouth to make him drink. And thus, that blessed Lord Jesus suffered all that they would do to him. Then our Lord Jesus looked up to the Father. And thus he said, \"My Father, forgive them, for they do not know what they are doing.\" Then the knights took Lot's wife's veil from his vesture, so that she should not have it. Then the Princes of the law, with bishops and many others, cried out to our Lord Jesus and said, \"You have healed many others, and you cannot heal yourself. If you are the Son of God, come down from the cross, and we will believe.\" And the knights mocked him, saying, \"If you are the king of the Jews, come down from the cross.\" A knight named Longinus was then brought forth and made to touch Jesus' side with a spear. This Longinus was blind, and so the princes of the law had him touch Jesus' side. Blood and water then flowed out, running down the spear shaft into Longinus' hand. He angrily wiped his eyes with his hand and was able to see.\n\nPilate then wrote a title and had it placed above Jesus' head on the cross. It read, \"Jesus of Nazareth, King of the Jews.\" This title was written in Hebrew, Greek, and Latin.\n\nGesmas, the thief on Jesus' left side, spoke to Jesus, saying, \"If you are the Son of God, save yourself and us.\"\n\nDismas, the thief on Jesus' right side, rebuked him and said, \"It seems that you are the Son of God; save yourself and us as well.\" You are damned because you do not fear God or believe in him. And so, you are condemned eternally. You know that we have judged, and he has had no mercy or doubt, brought here without trial. When Dismas spoke these words, he looked up at Jesus and said, \"Lord Jesus, have mercy on me when you come into your kingdom.\" And Jesus answered him, \"Today you will be with me in paradise.\" This occurred around midday. From that time until none, the Son was hidden and his brightness was lost. The temple veil was split in two from top to bottom on both sides, and some men say that an angel did it with a trail of fire. This angel said, \"I bear witness to the passion of Jesus Christ.\" After our Lord Jesus cried out with a loud voice and said, \"Father, into your hands I commit my spirit,\" he gave up his soul to his father. Centurio that was present. The prince over the Jews and Constable saw these tokens that were fallen before him, and glorified God, saying truly this man was righteous. And it is clearly seen by the tokens that were fallen, so all the people who were there, good folk, when they saw these works of the Lord's virtue, struck their breasts with their hands.\n\nCenturyo told Pilate all that was fallen, and he, wonderingly heavy-hearted and sorrowful, heard this. And Pilate said to them, \"Miraculously, not from the tokens that fell at the Passion of Jesus, it is said that his son lost his sight and also the day. The Jews said to Pilate, \"Sir, it was the eclipse of the sun,\" as we have heard from wise men before us. Pilate then asked, \"How may it be that the veil of the temple is rent in two and many graves opened and men rose up from death? Has the eclipse of the sun done all this?\" All these things. The tokens tell me of events in Jerusalem. And if you don't believe me, ask Centuryo. Those who kept Jesus present were witness to this. The earth quaked and shook like water when it is churned. We saw many bodies rise from the dead. And by these signs we believed that this Jesus is the Son of God. Then the apostles and holy women who had followed our Lord Jesus from Galilee saw what had befallen him. They came forward on their own accord.\n\nJoseph of Arimathea wanted to buy a precious cloth to wrap our Lord Jesus' body when he could obtain permission from Pilate. And in this way Joseph came into possession of this precious cloth, as you will hear.\n\nThere was a knight in Capernaum named Levi. This knight married a young lady, and through the passage of time they had a daughter. Whom they named Sidonia, and they put her in school. She became a curious worker of gold and silk clothes, and all other women's works. In the end, God willed that this Leuv died. Then his wife, out of great love for him, fell gravely ill with a cold palsy. She could neither move her hands nor feet due to this great sickness, and so she was left in great powerlessness. But by the works of her daughters, it came to pass that on the same day our Lord was dead, this lady said to her daughter Syndonya, \"Daughter Syndonya, you know well that our great Sabbath day is near. Then we must eat our Paschal lamb, and on this day is the great market at Barmathye. Therefore, good daughter, go and prepare yourself and take some of your work that you have made. Bring us such things there as are necessary to me and us at this holy time.\" Her daughter Syndonya answered her mother, \"Your will shall be done.\" \"wrought the most curious cloth that had ever been made for it. It filled gracefully to work. The lady said to her daughter, \"Let me see the cloth.\" Syndonia showed this cloth to her mother. When this lady saw this cloth, she said, \"Blessed be the Lord that has made you work such a cloth. Daughter, on my blessing, sell this cloth to no man unless he tells you what he will do with it. And so Syndonia was sent to wash and bathe herself, and then she went to the market. In the market stood Joseph of Barmathae with a great crowd speaking of the Lord's death. By chance, Syndonia came before him. Joseph of Barmathae saw the cloth hanging on her arm and asked her if she would sell it. She answered and said, \"Yes.\" And Joseph asked her the price, and she said, \"Thirty besants,\" and he paid her thirty besants. Syndonia fell down at his feet, asking him to tell her what he would do with it.\" All should and then he answered to her and said, Daughter, this day is dead an holy prophet whom men call Jesus of Nazareth. I purpose myself to bear him and wind him in this cloth, Daughter. Now I have told you what I will do with it. Tell me who made this cloth that I have bought, and this maid said that she made it. Joseph asked her what her name was, and she said Syndonia. Then Joseph said, Daughter, after you this cloth shall be named Syndonia. And then this maid went home to her mother and told her how it had gone. Her mother asked what should be done with the cloth, and Syndonia told her that the holy prophet who was at that time dead should be wrapped in it. And who should wrap him in it said this lady? Syndonia said that Joseph of Bethlehem should do it. When this lady heard this, she said, \"May my Lord God and that prophet to whom I gave this cloth, receive it from his arms.\" \"She was worse and more sorrowful than she had ever been before. And immediately the lady and her daughter fell down on their knees thanking our Lord God for this wonderful miracle. Afterward, our Lord granted them such grace that the mother was married to a worthy duke, and her daughter Syndonya became Empress of Rome. They lived thereafter in the Lord's service. And when Joseph of Arimathea had bought this precious cloth, which was the Lord's and the Constable's over all the miners, he was a good and righteous man. He was not consenting to the accusations and words of the Jews. He remained in the kingdom of God, and so he came to Pilate and asked for the body of Jesus. Pilate granted him this. Then Joseph and Nicodemus took down the body of Jesus from the cross and wrapped it in this cloth that he had bought. He placed it in a place where no one had ever been buried before. The Jews wanted to kill Joseph and the twelve men who had spoken for our Lord Jesus before Pilate. They also wanted to kill\" Nycodemus, who was our lord's right-hand man and had discovered many great works of Pilate before him, showed himself to the Jews. Since he was their prince and leader, not long after, a great assembly of Jews gathered in the temple. Before Nycodemus and Jesus, he said to them, \"How can you be entering this holy Temple with your hands stained by the death of the righteous man whom you unjustly crucified? Then Annas, Caiaphas, Simon, and Dathan, Gamaliel, Judas, Leuy, and all the other Jews answered Nycodemus, \"How dare you come among us, consenting to Jesus?\" Nycodemus replied, \"May the peace of Jesus be with me in this world and in the other worldly realm as well. The Jews replied, \"\n\nCleaned Text: Nycodemus, who was our lord's right-hand man and had discovered many great works of Pilate before him, showed himself to the Jews. Since he was their prince and leader, not long after, a great assembly of Jews gathered in the temple. Before Nycodemus and Jesus, he said to them, \"How can you be entering this holy Temple with your hands stained by the death of the righteous man whom you unjustly crucified? Annas, Caiaphas, Simon, Dathan, Gamaliel, Judas, Leuy, and all the other Jews answered Nycodemus, \"How dare you come among us, consenting to Jesus?\" Nycodemus replied, \"May the peace of Jesus be with me in this world and in the other worldly realm as well.\" The Jews replied, answered & sayd. Amen And as Nycodemus had answered thus. Came Ioseph of Barmathye amonge them ano sayd thus to the Iewes why be ye heuy to me with maletalent for I askyd ye body of Ihe\u00a6su of Pylat And I do you to wyt yt I haue beryed hym in my newe Mommente and wounde hym in a precyous clothe yt is called Syndonya. And I saye to you yt ye haue wroughte\neuyl & synfully yt ye haue vntruly crucyfyed Ihesu without dyscerny\u0304ge & also malycyously ye persed his syde with a spe\u00a6re. & whan ye Iewes herde th{is} they toke Ioseph & co\u0304mau\u0304ded hy\u0304 to be kepte well & th{us} they sayd to Ioseph. we knowe wel yt thou arte not worthy to haue a beryenge place amo\u0304ge vs for we shall gyue thy flesshe and careyne to wylde bestys a\u0304d wylde fowles & to be deuoured wyth houndes. Tha\u0304 Ioseph sayd to them these wordes be lyke to proude Golyas as the prophet sayeth to me longyth venyaunce. And I shall yelde it sayth god And ye whan yt Pylat wasshed his handes & say\u00a6de I am vngylty of thys mannys blode shedynge ye answe ageyne & sayd And yet his blood be on you and your children. Write it well, for from that time forward, the wrath of God will come upon you and your children as you yourself said. When the Jews heard this answer, they were very angry and put Joseph in prison. This prison had no window and no side so that no light could come in except at the door. They shut the door tightly and put guards there. Then Annas and Caiaphas and other bishops and masters of the law summoned them the next day after the Sabbath. They were to kill Joseph. But when they were at their assembly, they sent to the prison and opened the door. However, they did not find Joseph there as they had put him. And they were greatly amazed.\n\nOne of the princes and an armed man with an empty label above his head entered. And as they were in this amazement, they went to their synagogue and among them called one of the knights who kept the sepulcher. To him they truthfully told that Jesus was not there. The masters of the law then asked, \"where they had kept the grave, the earth shook and we saw indeed that an augment descended down from heavy and lifted up the stone from the moment and set him there upon it, and his face was as white as ever was snow. And for the great fear it gave us, we were as if we had been dead. Then we heard the angel say to the women who had come to the sepulcher, \"do not be dismayed nor afraid. I know that you seek Jesus, who was crucified. I tell you that he is risen and is not here, go and see him in Galilee as he said to you before. And what you priests of the law heard this, they said to the knight, 'Is this Jesus who is alive? We will give Joseph yield to you if you have him.'\" \"These men yield to us that Jesus is the one from Bethlehem, as the knight said, \"If Joseph is from Bethlehem.\" We want to inform you that Jesus is in Galilee, and there He rose from the dead and was seen. When the Jews heard this, they had great fear among themselves, saying, \"If these men speak these words, all will believe in Jesus.\" They assembled together and gave the knights treasure, and said to them, \"Go and say to the people as you lay and slept. His disciples came quietly by night and stole Jesus' body.\" If Pilate knew of this, we will excuse these knights. These three men, who were called Finias, Abbas, and Leuy, came from Galilee into Jerusalem, and they said to the princes and all those in the Synagogue, \"Sir, we have heard and seen Jesus, whom you crucified, sitting and speaking.\"' The princes told their disciples on Mount Dluet, \"Go and preach my name and my gospel throughout the world, baptizing in the name of the Father and the Son and the Holy Ghost. Whoever believes in me will be saved, and he who does not believe shall be damned.\" When they heard this, the princes said to these three men, \"We convene you by the laws of our lord Abraham, Isaac, and Jacob. We saw Jesus sitting and preaching to his disciples. If we do this that we have heard and see that we should do great sin, then we and the law will deal with you. And the princes rose up and held the law in their hands, saying, \"We command you by the laws of our lord that you keep this counsel you have given us concerning Jesus. And they gave these three great treasure and sent three knights with them to bring them to their own country, and they should no longer abide in Jerusalem.\" One of the princes conversed with a robed man, possibly a priest, with an empty vessel. label above his head\nSO ca\u0304e the\u00a6re a grete a\u00a6se\u0304ble of co\u2223myns to ye prynces. & thus they sayd with a grete co\u0304playnt. what tokyns / are this yt are befall in Israell Tha\u0304 Annas & Cayphas co\u0304\u00a6fortyd the\u0304 & sayd Ow\u00a6te we not for to byleue ye knyghtes. yt kepte ye Sepulcre wheri\u0304 that Ihesu was put They sayd to vs / yt they had sene an aungelle lyfte vp ye stone fro ye mom\u00a6mente a\u0304d parauenture his dyscyples sayd to the knyghtes & we wote well that they gaue to the knyghtes grete tresoure for to saye thus & so they stale awaye his hody thus men ow\u00a6ght to byleue vs rather tha\u0304 ye dyscyples yt gafe to the knygh\u2223tes grete tresoure for to bere fals wytnesse Than rose Nyco\u00a6demus vp and thus he sayd to them ye haue herde what the\u00a6se .iii. men haue sayd and sworne vpon the lawe / that they they sawe Ihesusyt and speke to his dyscyples vpon the mo\u00a6unte of Olyuet & there he styed up to heuyn & ye wote wel yt ye scrypture tellyth vs that Ely the holy prophet was rauys shed into paradyse & whan men askyd his dyscyple Ely was troubled when his father Ely was not found. They assumed he was troubled by the Holy Ghost and left him somewhere on the mountains of Judea. Therefore they said, \"Let us go and seek some men to look for him.\" They went and searched for three days and three nights but could not find Ely. I suggest you send some men to search the mountains of Judea, for perhaps the Holy Ghost has troubled Jesus. Let us then do penance for our transgression.\n\nNichodemus' counsel was pleasing to all the Jews, and they sent men to look for our Lord Jesus, but they could not find him anywhere. When these men returned, they told the Jews, \"We have searched every hill of Judea and every dale and every place, but we cannot find him. We have, however, found Joseph in the city of Bethlehem.\"\n\nWhen the princes heard this, they were extremely joyful and merry, and they glorified God. Ioseph was found. And the Jews and masters of the law assembled together and devised a plan to speak to Ioseph. They ordered and sent letters to Ioseph, saying, \"Peace be with you and also with you, who are with you. We know well that we have sinned against God and you. Therefore, Father Ioseph, come to us, for we have come to know that we have greatly sinned and transgressed against you. But peace be with Father Ioseph, revered and respected by all people.\n\nThey then chose eight men who were friends to Ioseph and told them, \"When you come before Ioseph, he will receive you in pleasure. Do great greetings on our behalf and deliver these letters to him. These men we have sent to the city of Bethlehem. And when they came before him,...\" Ioseph they hailed him and delivered him the letters. And when Joseph had read these letters, he said, \"Blessed be my lord God who has kept me under his wing, and blessed be he who has saved me from all harm.\" Joseph then summoned all these men to his place. The next day, he took his horse and rode with them to Jerusalem. And when the Jews with the masters of the law heard of his coming, they went out to meet him reverently. And when they met him, they said to him, \"Peace be to your coming, father Joseph.\" Joseph answered, \"The peace of our Lord be to all his true people. And you, masters of the law, with all the people, you kissed Joseph. Nicodemus led Joseph into his place. The next day after Annas and Caiaphas and Nicodemus brought Joseph to the temple and said to him, \"Father Joseph, give us knowledge, and to God in his temple we will ask of you. Father Joseph, you know well that you buried the body of Jesus.\" Father Joseph, I know well that you shut you in the close prison and could not hide you there, therefore tell us what happened. Then Joseph answered and said, \"When you shut me in the close prison on the Sabbath day, as I was in my Orion's belt and in prayer, that place was spread about me with a huge light, as I thought, from the four parties of the eye. So I lifted up my head and saw my Lord Jesus standing fast by me, shining with great clarity. And so, for fear that I had, I said to Him, \"Lord, show me Thy moment that I bore Thee.\" And then my Lord Jesus took me by the hand and led me to the moment. And there He showed me the precious Syndonian stone that I wondered at Him. Then I knew verily that He was my Lord Jesus, and so I fell down and worshipped Him, saying, \"My Lord Jesus, blessed art Thou who hast come hither for to visit me, and through Thy grace hast delivered me.\" And so He held me by the hand and led me to the city of Bethlehem. And then He led me into my place and said to me, \"Arise, go to Egypt with thy family, and be there until I call thee.\" I, Joseph, speak to you. Do not leave your place for twenty days, for the Jews will cause great distress to many of my friends. Now I will go to my disciples and speak to them about the salvation of the world. And when he had said that word, he vanished from me. And when the princes of the law and other Jews heard that Joseph spoke of this, they were greatly ashamed. And falling to the ground, they cried out and said, \"What are these signs that are happening in Israel? The knights who kept the Sepulcher bore witness that they saw an angel descend from heaven. It is reported that Jesus was raised from death to life and will be seen in Galilee. We know well that Jesus was a man, and his father and mother we knew, both Joseph and Mary. What can we say here against the Jew named Leuvius? I have been with you since the beginning of Jesus, and once, when I was in the temple in my early years and my sons, there was I.\" At that time, Saint Symeon took him in his arms and said to him, \"Lord God, let your servant come to you in peace because I have seen your health, which you ordained or any person. The Jews replied, \"Let us sit down for these three men who claim they saw Jesus speaking to his disciples on the Mount of Olives. We sent for these three men, and when they appeared before them, they truthfully declared, \"God in heaven is alive, and we truly saw how Jesus stood in heaven before all his disciples.\nAnnas and Caiaphas responded, \"Our law states that the testimony of two or three is sufficient. We know well that Emoke pleased God and was raptured into heaven. The sepulcher of Moses could never be found. Pilate delivered this Jesus to us, whom we scourged and crowned with thorns. Afterward, he was crucified and pierced him in the side with a spear. Joseph buried his body in the Sepulcher. You now bear witness that he is alive, and these are the witnesses.\" men say they saw him ascend into heaven. Then Joseph spoke of another great wonder: many dead bodies rose up from their graves. I well know that some of them had been in the city of Jerusalem, which you disbelievers have not seen. We know well that Simeon received Jesus in his arms in the temple, a man most holy. This Simeon had two sons named Zebedee and James. And we were present at their deaths and burials. Go now and search for their graves, but I well know they are not there. They are in the city of Bethlehem, living and speaking to no man. But they keep silent as if they were dead. Therefore, let us go to them with reverence and bring them to the temple. And when we have convinced them of the resurrection, they shall tell us something of Jesus' resurrection from the dead.\n\nThe masters of the law and the Jews went to the graves of these two brothers and found them not there. They went to the city of Bethlehem, which was 10 miles from Jerusalem. And there they found the children and kissed them, and led them to Jerusalem with great worship. Then they took them into their synagogue. And when they had purified themselves, they took the Law into their hands and swore by God of Israel and by God Adonai that if they believed and acknowledged that Jesus was the God of Israel who raised them, they would write down what they had heard and seen.\n\nGaryus and Leuycius heard this conspiracy and looked up to heaven. Then they made signs of the holy cross on them and said, \"Write for us, Perchemyn and Inke, so that we may write the things that we have heard and seen.\"\n\nSo they gave them both ink and parchment, and when they were seated, they wrote together and said:\n\n\"Our Lord Jesus Christ is the resurrection of the dead and the life that believes in him. Allow us to reveal the secrets of your divine majesty that you accomplished in hell by the death of your holy cross. For we are\" conured by thee, thou hast commanded to thy servant by Michael thy archangel that we should tell the secrets of thy divine majesty what thou didst in hell after thy holy resurrection. As we were with our forefathers in the great deep darkness, a great brightness appeared, as if it were a beam of light from the sun. It cast a royal light upon us. Another Adam, who was our forefather of all mankind, and Patriarchs and prophets, rose lightly and said, \"This is the light of him who is called the Father of God, as I said before when I was alive in the land of Zabulon and Nephtali over the Jordan. The people who sat in darkness saw a great brightness of light, and that light was sent to them who sat in the shadow of death, there as it had been a star shining above us. And as we were in this joy and gladness of this light, \" Shoke upon us came our father Symeon, and he said to us with great joy: \"Glory be to our Lord God Jesus Christ, our Savior, whom I received as a child in the temple and took in my arms. Let now Thy servant pass, for I have seen Thy health. And all the great company of saints that were in hell heard this and were extremely joyful and merry.\n\nAfterward, another man came to us. It seemed to be an hermit. Our father asked him, \"What are you?\" He answered, \"I am a voice of a prophet of a high company. For I have gone before the face of His coming and also to prepare the way for His coming and to give health and knowledge to His people in the remission of their sins. And when I saw Him come to me, I was filled with the Holy Ghost. And thus I said, 'Behold the Lamb of God, and behold Him who takes away the sins of the world. I have baptized Him in the Jordan River, and upon Him I saw the Holy Ghost descend in the likeness of a dove. Then I heard a voice.\" that filled from heaven saying thus: \"This is my son in whom great pleasure is to me. And now I come before him to you to show you that the son of God is come from heaven for to deliver us that sit in darkness and in the shadow of death, abiding his mercy. When Adam, our father, was baptized, he said to Seth his son and to patriarchs and prophets, 'You angel said to me when I sent you to the gates of paradise, \"You shall pray to the Lord God that he will send to me by his angel of the fruit of life. And also of the oil of mercy to anoint me with all my members such time that I was filled full of malady with sickness.\" Then Seth arose and said with a high voice, \"As I was at the gates of paradise praying the Lord God for the oil of mercy, Our Lord sent Michael his archangel to me, saying, 'Our Lord God has sent me to you, saying, \"Do not travel for to have the oil of mercy to anoint Adam, your father. You may not have it until the last day.\"'\" The son of God, Jesus Christ, will come upon earth to raise the body of Adam, your father, and the bodies of his holy saints. Then he will be baptized in the floodwaters of Jordan. And when he comes out of the water, he shall anoint with the oil of mercy all those who believe in him. Then the son of God will go down to hell and lead Adam, your father, into paradise to the tree of life and mercy. When the patriarchs and prophets heard this, they made great joy. And as they made great joy, Satan, prince of hell and master of death, said to the master of torment, \"Make yourselves ready to receive Jesus, who glorified himself to be the Son of God. Yet he is a man who dies and faces death, for he said, 'My soul is heavy against death.' Jesus has wrought many heavens and evil things against me because I made him blind, crooked, lame, and leprous. He has raised to life the deeds that I brought to him.\" Then the prince of darkness. The prince of torment replied, \"You say that by his might he has taken from me those who fear death. If he is so mighty as you claim, I say to him that he will discover and overcome him at all times. And Satan answered the master of torment, 'Why do you fear to receive my adversary and yours? I have made the Jews his enemies. I have prepared that he shall be struck with and I have prepared the tree on which he shall be crucified, with three nails to fasten him. I have made a drink with gall and wormwood for him to drink. He shall be dead at once. I will bring him a corpse to you.' The prince of torment replied, 'You say that by his might he has taken those who fear death from me.'\" I were afraid that this was he who took Lazarus from me and raised him, the one whom I held in my possession and whom he brought back to life with his word. Then Satan answered and said, \"I bring him to you, he is the same Ihesus.\" And when the prince of torment heard this, he said to Satan, \"I conjure you by your power and mine that you bring him not here to me, for when I heard the commandment of his word, I trembled and shook with fear, and all my fell servants with me, so that we could not keep Lazarus. But he flowed away from us as swiftly as it had been an eagle out of the bonds that we had him in, and the earth that he lay in dead unbound and yielded him quickly. Do you well know, without doubt, if you bring him here, that he is so mighty to save all mankind. He will put us hence,\" said I, Satan. all though those who are shut in our presence and constrained be therein by him, they shall be delivered and brought to everlasting life. And as they spoke thus together, there came a voice as if of the Holy Ghost, and he said:\n\nOpen the gates, O princes of death. Unclose your gates, for the Prince of glory shall enter therein.\n\nAnd when the prince of hell heard this voice, they said to Satan: Go hence from us, and if thou art mighty to fight, fight with him who is the King of glory. And so Hell kept Satan from him, and then he said to his foul servants: Shut your gates mightily with iron bars and fight mightily and strongly, that the King of bliss come not hither, lest our strength be taken from us and we be put to an end and suffer less sorrow.\n\nAnd when the saints heard this, they said with a high voice to the devil and to the prince of torment:\n\nUndo your gates and let the King of glory come in.\n\nThen David said: I did not foresee this when I was yet living. This is the day that God made, let us be glad and rejoice in it. After Him, I say to all the saints, did I not say when I was reading that the deed should be lifted up and the bodies that lie in the grave shall be raised up from death to life, and that those in the earth shall be full of joy? Yet I say more. You, the keepers of death and hell, where is now your price? Where is now your victory? When the saints heard me say these words, they all answered together to the princes of hell. Undo your gates, wretches, for you are but taken and bound. You may not help yourselves. Then came the voice the second time, saying, \"Open the gates of the dead.\" And when hell heard this voice come twice, it answered unwillingly, \"Who is this king of glory?\" And David answered, \"We know well that voice by his words of the Holy Spirit. For I am the king of glory.\" Our lord, God, strong and mighty, and mighty he in battle, is king of glory. From heaven to earth he looked to hear the cries of those in bondage and to redeem the children brought to death. Therefore, open wide your gates, that the king of bliss may enter.\n\nAnd as David had spoken this to hell, the glorious desired king of glory appeared in human form and enlightened all the darkness of hell with the glorious brightness of his face. All the gates and shields were breached with iron bars and bolts at his holy coming, and all the fell fiends made him a way and a space. When the saints saw Jesus, our savior, come with angels, they were witness to this event. We're ashamed of the great joy that they durst not speak but with great and soft heart, saying thus: Our lord God and our savior, thou art come to us, king of glory, to deliver us out of the bonds from these false felons. Blessed be thy name, for now shall we be made whole. Then came our lord Jesus and burst all the bonds that we were bound with and commanded that we should be delivered of all anguishes from that time forward. And when the prince of hell with all his fell servants saw the great brightness they had then, they had huge sorrow and fear. Then ten princes of hell rose up from their seats with huge roaring and crying, saying with great weeping: O Jesus, how are we overcome by thee, what art thou that resistest thy request against God unknown to us? What art thou that breakest all our poor ones? What art thou that art so great and appear so little on earth? What art thou that were so meek and lowly on earth and now art thou a mighty fighter in the form of man, and now king of glory. \"You and now thou hast made all creatures tremble and quake by your cross and by your death. You were buried in a sepulcher and have descended down to us all quick creatures, trembling and quaking by your death. And now have you delivered all that were dead and disturbed and put to misfortune all our foul foes. What are you that have delivered them that were distressed among us for their sin and have called them again to their first fragrance? What are you that bring light to those who are blind by the brightness of your godhead? And then all that were in hell cried out with one voice and said, 'Who are you that are so mighty a man and so clear in majesty, shining without blame and clean of earthly sin? Who are you that enter into our realm and countries without fear and doubt no point of tormenting but have from us all those who were strained in our bodies? You are that Iesus, that our prince Satan said to our princes that you are.\" Should take to thee the power of the world by thy death on the cross. But our Lord Jesus Christ took Satan and bound him and delivered him to the prince of torment and sorrow. Then Satan spoke to him, saying, \"Thou prince of perdition Belphegor, with thy three heads lie upon the angels of God. Why hast thou done this false deed? A deceitful thing thou didst contrive when thou let him fall to such a death. What harm didst thou do to us when thou let the King of glory be crucified. False Satan, thou knowest not what thou hast done. For Ihesu has illuminated all the darkness of death with the clarity of his divinity and has now broken all the gates of our deep prisons and unbound all those who were therein / and them that were in our torment, they scorn us. And by their prayers we shall ever after be overcome, those who never before dared to say one word against us. And now no one of mankind shall come among us but shall lead us where they will, that never before dared to do so. against thee, and we are filled full of marvelous joy by the presence of our Lord God. A prince of all cunning and father of all felonies, why have you done this? How dare you do such a thing to our Lord? Now be all those who were displeased from the beginning until this time in health and in eternal life. And we shall never hear their croaking, groaning, or weeping. A thou fell Satan, all the riches that you had conquered by your apple in paradise, you have now lost by the tree of your cross. And all your joy is perished while you have crucified him who was against you. And woe to you, false and cursed Satan, author of death and father of pride, you should first have inquired into his cause and if you had found no cause of death in him, you should have left him alive. But you found no fault or cause to crucify him and were so bold to crucify him. thou art the reason he is driven into our region. And know what I say to you, you have all lost and we wretches shall dwell in torment that ever shall last as hell. And as Satan spoke thus, the king of bliss appeared and said to hell, Thou prince Satan, thy power shall be endlessly to dwell here in place of Adam and his children and all my rightful people. And then our blessed Lord spread forth His right hand and said, Come to me, my holy and all that bear My image and My likeness, which were damned to death by the fruit of the apple and by the devil. And now may you well see that the devil is damned by the tree and by the cross. And another, all the saints assembled themselves together under Our Lord's hand. Then Our Lord took Adam by the right hand and said to him, My peace be with thee and all My rightful children and all My holy saints. And then our form-father fell down on his knees before Our Blessed Lord weeping for joy. And thus he said, (Exaltabo te, Domine, quoniam) You have provided a text written in an old English script, which I assume is Latin interspersed with some English words. I will do my best to clean and translate the text while preserving the original content as much as possible.\n\nThe text reads: \"suscepisti me non dereliquisti inimicos meos supra me. Deus nos tuus clamavimus ad te et sanasti nos. Duxisti ab inferis aiam meam. Sanasti nos a descendentibus in lacu. Hoc est, Dominus, propter hoc sumus augmentati, quia non sustinuistis inimicos nostros super nos. Dominus Deus, sumus cryavimus ad te et tu sanasti nos. Egressi sumus de inferis et salvasti nos a descendentiibus in lacu et omnes sanctos tuos descendunt ad festum dominici, dicentes omnes una voce ad Dominum nostrum. Tu venis ad nos, Deus mundi. Benedictus es in saecula saeculorum, quemut demonstrasti nobis per tua sancta lex et per tua sancta propheta, tu nos redemisti per crucem sanctam tuam et tu venis ad nos per virtutem tuan, ut duceremus nos a morte et a doloribus inferni. Et tunc beatus Dominus levavit manum suam et fecit figuram crucis super Adam et super sanctos tuos. Et sic te duxisti Adam per virgam rectam et extraxisti eum de inferis.\"\n\nCleaned and translated text: \"You have not abandoned me to my enemies above me, God, our Lord. We cried out to you and you healed us. You led us out of the depths, saving us from those descending into the lake. This is why, Lord, we have been increased: because you did not allow our enemies to be over us. Lord God, we cried out to you and you healed us. We went out of hell and you saved us from those descending into the lake, and all your saints come down to your feast, saying with one voice to our Lord God. You come to us, God of the world. Blessed are you forever and ever, whom you have shown us through your holy law and your holy prophets. You redeemed us through your holy cross and you come to us through your holy virtue, to lead us from death and from the painful torments of hell. And then our blessed Lord lifted up his hand and made the sign of the cross over Adam and over your saints. And so you led Adam out by the right hand and took him out of hell.\" \"in the presence of all the saints, King David said with a loud voice, 'Sing to the Lord a new song, for he has done marvelous things.' (Psalm 98:1). That is, 'Sing to our Lord God a new song, for he has performed wonders.' (Psalm 98:1). 'Blessed be God for this great joy to all his saints.' Then David continued, 'Who is like you, Lord, taking away iniquity and passing over transgressions for the remission of sins?' (Psalm 32:3). 'You come to your people with salvation to deliver us from all our sorrows and afflictions.' (Isaiah 63:9). 'Blessed are you who come in the name of the Lord; we bless you from the house of the Lord.' (Psalm 118:26). And all the prophets proclaimed all the prophecies they had shown on earth with great joy to the Lord. Then all the saints said, 'Blessed are you who come in the name of the Lord; we bless you from the house of the Lord.'\" this is our Lord God who shall govern us without end. And the Lord our blessed God took Adam, our father, by the hand and led him into paradise, and all his holy saints with him. He delivered them to Michael, his archangel, and he led them into paradise where there is endless joy. And when they entered paradise, two men of great age came to meet them. The saints asked them what they were and how it might be that they were there so unexpectedly and had not been with them in hell. Then one of them answered and said, \"I am Enoch, who was translated by the word of God. And he who is with me here is Elijah, who was brought here in a burning chariot, and we suffered no death but are kept for the coming of Antichrist to fight with him with words and tokens of our Lord God, and from us he will slay the wicked in the city of Jerusalem. Two and a half days after, we shall rise from death to life and ascend into the heavens.\" And Enoch told this to the saints. A man bearing the sign of the holy cross came to the saints. When all the saints saw him, they asked him, \"What man are you, bringing with you the likeness of a thief, and why do you bear the sign of the holy cross?\" The man answered them and said, \"You speak truly that I was a thief and many cursed and did evil deeds on earth. And the Jews crucified me with our Lord Jesus. When I saw the torments of the Elements during His passion, I believed that He was the savior of the world and the maker of all creatures. I said to Him, 'Lord, have mercy on me and remember me when You come into Your kingdom.' And the blessed Lord took my prayer and said to me, 'Today shall you be with me in paradise.' He then took the sign of the holy cross from me and said, 'Carry this sign with you and go to paradise. If the angel who guards paradise does not allow you to enter, show him the sign of the cross and say to him.'\" That Ihesu, who was now crucified, sent me to the Angels. And when I had said this to the Angel, he understood and opened the gates and led me in to Paradise. He set me on the right side, saying to me, \"Suffer and hold the here a little while. For Adam, father of all mankind with all his children and all the friends of God shall come here by the virtue of Ihesu's passion. And when the holy saints, as patriarchs and prophets, heard these words of these men, they all said with one voice. Blessed be our Lord God almighty, endless Father of mercy, who has bestowed such grace upon sinners and brought us to the joy of paradise and into the pasture of delight & to eternal joy. Amen.\n\nThese are the holy secrets of divinity that we have seen. I, Garyus and my brother Leuvcius, but our Lord God will no longer suffer us to tell and show you the secrets of his divinity. For Saint Michael the archangel said to us, \"Rise and go into the city of Jerusalem and be there in prayer / and glorify Him.\" \"The holy resurrection of our Lord Jesus Christ commands you and your brethren who rose with Him to speak to no person. But be as the dominant one among you until our Lord permits you to reveal His secrets. And so, the holy Angel Saint Michael commanded us to go to the Jordan River to a place where many were raised with us as witnesses to the resurrection of our Lord Jesus Christ. Our Lord God has granted us three days to be in Jerusalem and celebrate the holy Paschal feast with our friends. And also, we shall be baptized in the name of Jordan, each of us taking white stoles at that time. And thus, Saint Michael commanded us to be orphans in the city of Bethlehem and to show you these holy secrets. Therefore, present yourselves to our Lord God and acknowledge your faults, doing penance so that He may have mercy on you. Now peace be with you from our Lord Jesus Christ, who saves us all. Amen.\n\nThis scripture was written in the time of Garyus.\" Leucius rose up. Garyus delivered the bill that he had written into the hands of Annas and Caiaphas, and Gamaliel. Leucius also gave that he had written into the hands of Nicodemus and Joseph of Arimathea. And they were transformed and were no longer seen of them. For both were one hand as though one man had written them both. And there was not one letter more in one than in the other. When the Jews and masters of the law had read these bills and understood them, they were greatly ashamed and confounded. And they said among themselves, \"Indeed, Jesus is very God's son, blessed forevermore.\" Afterward, they went out of the synagogue. Nicodemus and Joseph of Arimathea told all this to Pilate. Then Pilate wrote down all that had befallen Jesus according to the report of the Jews, and all these marvels he put in his books. After Pilate entered into the presence of the Jews, he summoned all the princes of the law. Bishops. And the Pilate commanded the gates and doors to be shut. Then Pilate said to them, \"Sires, it is a great shame to you that you have a new story from the scriptures which scripture I greatly desire to see. Therefore I command you that it be brought to my presence, and he who brings it to me. They said to him, \"We all swear to you by the Lord, who is the Father and maker of all things, that we will not conceal any counsel but will speak the truth. Sirs, you know from the scriptures that it is written there that Jesus, whom you crucified, is the very Son of God, and it was fitting for him to come into this world for the health of mankind. Therefore I command you to tell me what time Christ should come according to your scripture. What you have been conjured, Annas and Caiaphas, they charged and commanded that all should go out of the temple except Pilate and the two. They said to Pilate, \"Good Judge, you have so commanded us that we must show to you the truth of this matter, sir, into which you have inquired of us.\" During the time when we crucified Jesus, we did not know that he was God's son. We believed that the miracles he performed were done through some charm. Therefore, we assembled in this temple to recount all the miracles he had performed. Many of our ancestors claimed they had seen Jesus after his passion and heard him speak to his disciples. They also reported that they saw him ascend into heaven. We knew well that we saw two men whom Jesus raised from the dead, who told us many marvelous things that Jesus did during his dying and after. And it may be known by your scriptures that we hold our heads [in reverence]. But our custom is such that we worship stories that have been here before in our synagogues. We find in the first book, as it says, that Michael the Archangel said to Seth, who was the third son of Adam. Five hundred and fifty years had passed since then, and the time of God's coming was at hand. Jesus Christ came from heaven, and we still awaited his coming. And paradise was opened to this God. Israell spoke to Moses, saying he should make a hutch of woven material, two and a half cubits in length and width. We understand from the old testament that whoever five hundred and twenty men and twenty-five years have come, Ihesu Crist, the son of God, will come into the hutch. It is the womb of the maiden Mary. Our scripture bears witness to this, that he will be the seed of God and ruler of the people of Israel. But after the passion of Ihesus, we and our princes marveled at the tokens and works he performed. So we looked through our stories and counted all the lineage down to Joseph's lineage. And the lineage of Mary, who was the mother of Ihesus, and so we have accounted it from the time God made the world and Adam the first man to Noah's flood, which was two thousand and eight hundred and fifty years. And from the flood to Abraham was three thousand and five hundred years. And from Moses to David the king was five hundred years. And from the Babylonian exile to the incarnation of Ihesus Crist was four hundred years. And thus is the account in all, five thousand and five hundred years. Here ends the treatises of Nicodemus' gospel.\n\nWritten and put in office by Pilate. All these things and marvels he wrote. After Pilate wrote a letter to the City of Rome and to Claudius the Emperor. Amen.\n\nPrinted at London without Temple Bar, in St. Clement's parish. By me, Julian, Notary, dwelling at the sign of the three kings. In the year of our Lord 1407.", "creation_year": 1507, "creation_year_earliest": 1507, "creation_year_latest": 1507, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "The book named the Royal. of the first two tables of the law which God delivered to Moses to teach the people. I. Of the first commandment. II. Of the first commandment of the law. III. Of the second commandment of the law. IV. How one ought to love his neighbor. V. Here follow you the ten commandments particular. VI. Of the three first commandments particular and the first thing that a subject oweth to his lord. VI. Of the second thing it a subject oweth to his lord. VII. The third thing it a subject oweth to his lord. IX. Of the seven other commandments pertaining to the love of his neighbor. X. Of the twelve articles of the faith. XI. Of the beast that St. John the Evangelist saw in the Apocalypse. XII. The division of the seven deadly sins. XIII. Of the branches of the sin of pride. XIV. Of the first branch and of the first bow. XV. Of the second bow of the first branch. The third branch of pride. (CA. xix)\nThe fourth branch, which is ambition. (CA. XX)\nThe fifth branch, which is vainglory. (CA. XXI)\nThe sixth branch is hypocrisy. (CA. XXII)\nThe seventh branch of pride. (CA. XXIII)\nThe second head of the beast. (CA. XXIV)\nThe third head of the beast of hell is Ire. (CA. XXV)\nThe first war of the sin of wrath. (CA. XXVI)\nOf the sin of sloth, the clerks call accidie. (CA. XXVII)\nOf the pusillanimity of delaying and weariness. (CA. XXVIII)\nOf delaying to do well. (CA. XXIX)\nOf the sin and vice of negligence. (CA. XXX)\nOf forgetting and the vice it brings. (CA. XXXI)\nOf the vice of sloth. (CA. XXXII)\nOf evil points of sloth. (CA. XXXIII)\nOf the sin of avarice. (CA. XXXIV)\nOf diverse manners and species of usury. (CA. XXXV)\nThe second manner of usury. (CA. XXXVI)\nOf theft. (CA. XXVII)\nThe third branch of the sin of avarice. (CA. XXXVIII)\nThe sin of challenge. (CA. XXXIX)\nOf seven manners of the sin of challenge. (CA.) The forty-first branch of Avarice. Of the sin of simony. Of the first branch of simony. Of the sin that comes from avarice. Of merchandise. The ninth branch of avarice. Of the sin of lechery. Of divers states of lechery. Of the sin of gluttony. Of the sin of the tongue. Of the sin in idle words. Of the sin of ingratitude. Of evil speakers of others. Of the sin of speaking lies. Of the sin of perjury. Of the sin and peril in chiding. Of the sin of murmuring. Of the sin and peril in rebellion. Of the sin of blasphemy. That this life is not but death, as it appears. How a man ought to live holy and learn to do well. Of three manners of spiritual goods. Of the goods of fortune. Of the goods of nature. Of the goods of grace. (Chapter 65)\nWhat virtue is honorable good? (Chapter 66)\nOf true sapience or wisdom. (Chapter 67)\nOf the prowess of the knights of Jesus Christ. (Chapter 69)\nOf the true lordship it gives, grace and virtues. (Chapter 70)\nOf true frankness. (Chapter 71)\nOf true nobility. (Chapter 72)\nThat charity is most greatest of virtues. (Chapter 73)\nOf two manners of delightful goods. (Chapter 74)\nOf virtues in particular. (Chapter 75)\nThe seven petitions and requests contained in the holy Father our. (Chapter 76)\nWhy you say \"Father our\" and not \"Father mine.\" (Chapter 77)\nWhy it is said \"qui est in celis.\" (Chapter 78)\nHow \"sanctificetur nomen tuum\" is explained. (Chapter 79)\nThe second petition and request of the Father. (Chapter 80)\nThe third petition and request of the holy Father. (Chapter 81)\nThe fourth petition and request. (Chapter 82)\nThe fifth petition and request of the Father. (Chapter 83)\nThe sixth petition and request of the Father. (Chapter 84)\nThe seventh petition of the Father. Of the seven gifts of the holy ghost. (lxxxv)\nOf the seven gifts of the Holy Spirit. (lxxxvi)\nThey are called gifts for three reasons. (lxxxvii)\nWhy the gifts of the Holy Spirit are called gifts. (lxxxviii)\nWhy there are seven gifts and not more or less. (lxxxix)\nOf the seven virtues, of which three are theological and four are cardinal. (lxxxx)\nOf the four cardinal virtues. (lxxxxi)\nYet of the four cardinal virtues. (lxxxxii)\nOf the virtue of temperance. (lxxxxiii)\nOf the virtue of strength. (lxxxxiv)\nOf the virtue of justice. (lxxxxv)\nHow a man ought to renounce the seven deadly sins. (lxxxxvi)\nOf the gift of holy fear. (lxxxxvii)\nOf the four roots of the sin of pride. (lxxxxviii)\nOf the virtue of humility. (lxxxxix, C)\nOf him who is truly humble. (Ci)\nOf him who is humble in heart. (Cii)\nHow a man ought to hate pride. (Ciii)\nOf the diverse forms of pride. (Civ)\nOf the sign and doctrine of our Lord. (Cvi)\nOf the privacy that God grants to the soul. (Cvii) the comparyson of the mustard seed to the loue of god. Ca. Cvii.\nOf the gyfte of holy drede and pyte. Ca. Cviii.\nOf seuen maners of loue spyrytuell. Ca. Cix.\nOf the seuen gyftes of the holy ghoost and fyrst of the gyfte of scyence. Ca. Cx.\nOf ye seconde degre of equyte & ryghtwysnes. Ca. Cxi.\nOf the thyrde degree of the vertue of equyte. Ca. Cxii.\nOf ye fourthe & fyfthe degre of ye vertue of equyte Cxiii.\nOf the syxte degree of the vertue of equyte. Ca. Cxiiii.\nOf the seuenth degree of ye vertue of equyte. Ca. Cxv.\nThe vertues ageynst ye seuen dedely synnes. Ca. Cxvi.\nHow one ought to lyue in the \nOf ye deuysion of vertues after ye phylosophers. C. xviii\nOf the fyrst vertue magnanymyte. C. Cxix\nOf the vertue of fraunce or trust. Ca. Cxx\nOf the vertue of surte. Ca. Cxxi.\nOf the fourth degre of the vertue prowesse. Ca. Cxxii\nOf ye fyft degre of the vertue of prowesse. Ca. Cxxiii.\nOf the syxt degre of ye vertue of prowesse. Ca. Cxxiiii\nOf the spyrytuell batayle agaynst synne. C. Cxxv\nOf the fyrst batayle agaynst Of vices. Ca. Cxxvi\nOf very repentance of the heart. Ca. Cxxvii\nHow a man ought to confess himself. Ca. Cxxviii.\nOf the virtue of the gift of counsel and of God and the merit that is in it. Ca. Cxxix.\nOf the degrees of the virtue of mercy. Ca. Cxxx.\nThe works of mercy and of alms. ca. Cxxxi\nThe seven works of mercy on the left side and the first work. C. Cxxxii\nThe second work. Ca. C.xxxiii\nThe third work. Ca. Cxxxiv.\nThe fourth work. Ca. Cxxxv.\nThe fifth work of mercy. Ca. Cxxxvi.\nThe sixth work of mercy. Ca. Cxxxvii\nThe seventh work of mercy. Ca. Cxxxviii.\nHow a person ought to perform alms. Ca. Cxxix\nOf the active life and of the contemplative life. ca Cxl\nOf the virtue of chastity. The first degree. Ca. Cxli\nThe second degree of the virtue of chastity. Ca. Cxlii\nThe third degree of the virtue of chastity. Ca. Cxliii\nThe fourth degree of the virtue of chastity. Ca. Cxliiii\nThe fifth degree of the virtue of chastity. Ca. Cxlv\nThe sixth degree of the virtue of chastity. Ca. Cxlvi.\nThe .vii. degree of the vertue of chastyte. Ca. Cxlvii.\nOf the fyrst estate of them that ben hole and chaste of body. Ca. Cxlviii.\nThe seconde estate of them yt ben corrupte Ca. Cxlix.\nThe thyrde estate and the fourth estate. Ca. CL.\nThe fyfthe estate of chastyte. Ca. Cli.\nThe .vi. estate of the vertue of vyrgynyte and chastyte Ca. Clii.\nThe seuenth estate of the vertue of chastyte. Ca. Cliii.\nOf the gyfte of sapyence. Ca. Cliiii.\nOf the fyrst degree of sobrenes & of mesure. Ca. Clv.\nOf ye seconde degree of sobrenes & of mesure. Ca. Clvi\nOf ye .iii. degre of sobrenes & of atte\u0304perau\u0304ce. Ca. Clvii.\nOf ye .iiii. degree of sobrenes .& of mesure Ca. Clviii.\nThe v. degree of sobrenes & of mesure. Ca. Clx.\nThe .vi degree of sobrenes & of attemperau\u0304ce. Ca. Clx.\nThe .vii. degre of sobrenes & of attemperau\u0304ce. Ca. Clxi.\nExplicit\nOur fader that art in heue\u0304 sanctified be thy name thy kingdom come to vs / thy wyl be done in erth as in heuen / our dayly brede gyue vs to day & for gyue vs our de\n\u00b6The fyue commaundemen\u00a6tes of the chyrche.\n\u00b6The sondayes here thou masse and the \n\u00b6Of thy synnes thou the confesse at the leest one tyme of the yere.\n\u00b6And thy creatour thou shalte re\u2223ceyue / at Eester humbly.\n\u00b6These feestes thou shalte halo\u2223we / that ben gyuen the in co\u0304maun\u00a6dement.\n\u00b6The foure ymbres bigyles thou shalte feste \n FOr to ha\u2223ue and to come vn\u2223to ye kno\u2223welege of the .x. commau\u0304deme\u0304\u2223tes of the lawe ye whi\u2223che euery creature rea\u00a6sonable is holden for to kepe for to haue lyf pardurable. It is to wete ye syth yt creacy\u2223on of humayne crea\u2223ture four lawes haue be\u0304. \u00b6The fyrst lawe is called ye lawe of na\u00a6ture. Whiche is none other thynge but kno\u00a6welege of good and euyll by the whiche we knowe that whiche we ought to ensyewe after reason / and also that whiche we ought to fle / that is to doo other that whiche we wolde after reason sholde be done to vs. And not to doo to other ye / whiche we wolde after reason sholde not be done to vs. And this lawe gaue god to man & to wo\u2223man\nin his creacion / & that same lawe Every reasonable creature ought to keep and by ignorance not be excused, since they have understanding of reason. The second law comes from the devil to destroy the law of nature previously stated, and this law of concupiscence, which was put in the rational creature by the sin of inobedience, which was in our first father, for he disobeyed God through sin; the body human was obedient to the soul and to reason entirely, but as soon as he had disobeyed God, the body, through concupiscence, disobeyed reason. It often happens that the creature, by the first law of nature, knew the good to be done and the evil to be avoided. Always, by concupiscence and foolish pleasure, reason's right judgment is left and is inclined to do the contrary. Saint Paul speaks of this law of concupiscence, which opposes the law of reason that is in the soul, and of this law of concupiscence he writes: \"I find a law in my members, that is, the law of sin which wars against the law of my mind and makes me captive to the law of sin which is in my members.\" The law within the creature. None escaped, except for Ijesu and the glorious virgin Marie. The third law is said to be the law written, which was delivered for the creature to incline him against the judgment of reason to do evil, to withdraw him to do sin for doubt of punishment, and this law was delivered to Moses and to the children of Israel. The fourth law is said of love and of grace, which is nothing but to love God and his neighbor. And it was delivered because the law of scripture, which for fear to be punished withdrew the creature to do evil, was not sufficient, for it prevented the deed as much as touching the work. Nevertheless, it prevented not the creature the will to do evil, which thing is deadly sin, as often as it is concluded in the thought that should be as to the deed, and this fourth law of love is in two commandments principally composed. The first is this: Thou shalt love thy God with all thy heart. all thy soul with all thy understanding and all thy might. The two are that thou shalt love thy neighbor as thyself. And these two commandments are so connected that one cannot be accomplished without the other.\n\nTo have the knowledge of the first commandment ought to be known that two things incline us to love God. The first is to hear gladly and speak of Him often, for naturally when we hear of anyone said to be great good, we are inclined to praise and love him. Therefore, to go often to the church for predications and sermons is a great utility and profit to a creature. The second thing is to think often and to have in mind the great benefits that a creature has received and receives every day from God, for naturally we are inclined to love those who do us good. This love of God is acquired and obtained by these two things in a creature and is kept and multiplied by two other things. First, for to withdraw and take away his heart from the love of temporal things. For the heart may not be perfect in divers things, and therefore none may love God and worldly things together perfectly. Secondly, for to have steadfast peace in tribulation and to suffer it for the love of God, for the thing that love has most trouble and is obtained by most pain is most worthy of love and keeping. This wisdom is much necessary and profitable to all who will go with God. As holy scripture says, by many tribulations we are to enter into the realm of heaven. This manifests and shows us the lives of saints, who for coming to God have suffered and endured so much. To accomplish the said commandment, four things admonish the creature. The first is to keep in mind continually the goods that the creature has received from God. For when the creature considers that it has received from God body and soul, and all other goods it has,\n\n(Note: The text appears to be written in Middle English, but it is still largely readable and does not contain significant OCR errors. Therefore, no major cleaning is necessary. A few minor corrections have been made for clarity.) spiritual and temporal are the perils that he has escaped. The glory of heaven which he has revealed to us. The creature human shall judge that he owes to love God with all his heart. The two reasons are to consider the great power, excellence, and nobility of God. And what the great misery and poverty of ourselves, by which consideration the creature shall judge, when he shall love God with all his heart, he shall serve Him with all his might, which yet he does little towards the regard of His great excellence, nobility, and power.\n\nTherefore, the human creature should always the more be urged to love, serve, and honor God.\n\nThe third reason is to take away the love and affection for worldly things, as was said before. For where all the heart does not suffice to love almighty God sufficiently, considering His great excellence, nobility, and power, magnifyence as was said before, then he who places in his heart the love of things worldly The first reason is that he appears to commit great treason to God, as he does not love God with all his heart according to the commandment. For as much as a creature's heart is set to love other things instead of God, it is less in God. The fourth reason is to keep himself and to put away all sins, especially deadly sins. For no creature being in deadly sin can love God. By committing deadly sin, the creature offends God and is driven and out of grace, which is contrary to his love.\n\nWe ought then, according to the first commandment, to love with all our heart that which the creature does in all its works, having a rightful intention and following God's will. For the intention of the creature is such a virtue that it renders its works and operations good or evil, and therefore whatever work the creature does if its intention is evil, the operation and the entire work itself is likewise. is without merit / and converted from it / into doing evil / It is said in the gospel by our savior Jesus Christ, \"If your eye is evil, all your body will be dark. That is, if your intention is evil / all your works are dark and without merit. Therefore, it is necessary to render the work of the creature good and meritorious, and that his intention be righteous according to God's will. But because rendering the work of the creature good and meritorious according to God's will is not sufficient with only a good intention. It is also necessary to have the right intention and good will, as it may appear in him / he who will steal and take other men's goods to nourish and feed the poor people / the intention of the will to give for God's sake to the poor people is good. But the will to steal or take away another man's goods is evil to do so. And therefore that deed will be evil / and cannot be excused. For an evil work for any good intention cannot It is said in the commandment that the creature ought to love God with all his soul. That is, his will should accord in all his works to the will of God, and this we ask of God when we say our Lord's Prayer, praying that His will be done in us. Additionally, to fulfill this commandment, it is also necessary that the creature loves God with all his intention and understanding. That is, the creature's intention in this matter should be free of deliberate sins consented to or concluded. For all consents concluded in things that concern the commission of deadly sin, though the deed may not be outwardly done, it is still deadly sin. And a creature in deadly sin cannot love God as aforementioned. Furthermore, to accomplish the aforementioned commandment is not sufficient:\n\nAlso, it is added in the same commandment that the creature ought to love his God with all his heart. That is, the creature's affection towards God should be whole and entire, with no division or distraction. And this wholehearted love of God is signified by the words \"Thy will be done,\" in the Lord's Prayer, when we pray that God's will be done in us perfectly. Therefore, to fulfill this commandment, it is necessary not only to have a good intention and will, but also to have a wholehearted and undivided love for God. And this love is expressed in the words \"Thy will be done,\" when we pray for the accomplishment of God's will in our lives. onelye good entencyon & good wyll as touchynge the werkes withoutforth / & that in then\u2223tendement of the creature groweth deedly synne by con\u00a6sentynge / but it behoueth that the creature put and em\u2223ploye all the strengthe and puyssaunce that he hath in good werkes and dedes. Iuste and vertuous / that they\nbe to thonoure and worshyp of almyghty god and to ye saluacion of hym self and his neyghboure. It is sayd af\u2223in the foresayd commaundement that the creature ou\u0292t for to loue his god with all his myght and with all his strengthe. And therfore all they that put and employe all theyr myght and strengthe in the werkys of synne / done ageynst the sayd commaundemenet & synne deed\u2223ly. Thus it appyereth clerely that for taccomplysshe the sayd fyrst commaundement pryncypall. The creature ought to gyue vnto god entencyon / wyll / entendement and all his strength and good wyll by the maner that is aforesayd.\nFOr to haue knowleche of the seconde commaun\u00a6dement pryncypall aforsayd touchynge the loue of his neyghboure Who is the creature supposed to love as himself. It is to know that for the love of our neighbor there are four things that should move us. First, because we are all children of God by creation. And naturally, brothers and sisters love one another. And thus we are all members of Jesus Christ, who is our head, and one member loves another naturally. Secondly, this should bring us the love and obedience that we owe to God, as previously stated, who commands us to love our neighbor. Thirdly, to this love should bring us communion, which is among human creatures. For our Lord Jesus Christ made us all and created us for us, and for us he suffered painful death, and to us he has appointed the glory and beauty of heaven, if we do not lose it through sin. And naturally, every creature of one kind, of one form, and of one appearance loves and ought to love the other, like as we see in beasts and birds, each loving the other and its likeness. Therefore Every creature that loves not his neighbor is contrary not only to divine law but also to the law of nature. The fourth thing that should be brought to this love is profit. For when a creature loves well another, he desires its profit, honor, and safety, and purchases it willingly. By these four things stated beforehand, it is clear that we ought to love our neighbor as ourselves, and this love is in five things. First, when one loves his neighbor truly, that is, for the well-being of him and not for his own profit. To know this is to know among reasonable creatures that there are three kinds of love.\n\nThe first is when a creature loves another creature for the profit and utility it brings to him. And this love is not perfect and everlasting. For when the profit fails, the love fails as well. The second is when a creature loves another creature for its beauty. And the third is when a creature loves another creature for its kindness and goodwill. This love is the most perfect and everlasting, because it is not dependent on external circumstances but arises from the inherent worth of the beloved. This love is not true. For she fails when the pleasure or delight fades away and disappears. The third is when a creature loves another creature out of love for our almighty Lord and for the creature's own well-being. And this love is great and true, according to God. Secondly, when one loves one's neighbor more than God. A creature ought to love itself less than God. And this teaches us our Savior Jesus Christ, who says, \"He who loves father or mother or brother or sister or his children or his goods more than me is not worthy of me.\" How shall it be known? St. Gregory explains it to us: the works done for a creature reveal the love one has within for it. For naturally one gladly does what one thinks ought to please or benefit the one loved. Furthermore, it is clear that when any kind of creature refrains from doing works, it shows the love it has within. The text according to God, he is held and bound to do works contrary to the pleasure of the creature rather than love that creature more than God. And in this doing, he transgresses against the two aforementioned commandments and sins mortally.\n\nThirdly, the love aforementioned is what the creature loves of his neighbor by deeds. This is to say not by words only, but also in thought and deed to procure profit for himself and to press and let his damage with his power as he does to himself.\n\nFourthly, when a creature loves his neighbor in times, this is also to be understood well, both in the time of his adversity and in poverty, as in the time of his riches and prosperity. For in particular in the time of his adversity and poverty, the true friend is proven.\n\nFifthly, when the creature loves his neighbor holyly, that is, it ought not to love another to draw him into sin or to be his companion. In evil works, as are those who accompany them to rob and steal other men's goods, or do other evil and wicked deeds. For after reason, you should not judge that you ought to do such things. After the five things that every creature ought to render to his neighbor, according to the second commandment, it is to be known that two things primarily show love when it is in the creatures.\n\nThe first is patience and compassion in misfortune and in the adversity or poverty of others. For one excuses and pardons gladly and lightly the defect or offense of the person he loves, and these are signs of great love. The second is humility, which causes patience. For commonly, when a person is proud, he knows not his defects. But despises the other by presumption, and cannot support their defects that he sees in them. But he is impatiens, and without further ado, he shows and manifests often anger and displeasure. But because the said commandment commands to love his neighbor, therefore, humility is necessary to show patience and compassion towards him. A neighbor is to be understood as one's self by the Jews and Pharisees, and may be so by many others. For they believe they should love those who love them, and hate those who hate them, and for their neighbor they understood only their friends. It is to be understood that when love or hate is in a creature, two things are to be considered: the nature that he has and the sin or defect of him. Every creature of God, according to his nature, ought to be loved, but his sin and defect ought to be despised and hated. After this aforementioned explanation, the commandment that Jesus Christ made to his apostles to love their enemies is to be understood. For the natural human being we ought to love, and do good to, those who hate us, and pray for those who do evil to us and persecute us. But we always owe to hate their sins and their defects. Nevertheless, it is right and permissible for us to desire the destruction of a creature obstinately clinging to them. euyl and in synnes / and that destroyeth holy chyrche / & domageth and hurteth other. For the desyre of this is to desyre the good of other / and nothynge the euyll / to the ende that he cease to do euyll / and perseuer in euyll. And not onely for his dystruccyon. Suche people whan they haue desyred after thentendement aforesayd ben called after thappostle the mynysters of god.\nNOw it is to wete that these two pryncipall commaundementes aforesayd were gyuen to Moyses / whan god delyuered vnto him ye lawe in .x. commaundementes partycu\u2223ler. The whiche commaundementes euery creature reasonable is bounden for to kepe / for to haue the lyfe and glory pardurable. \u00b6The thre fyrst haue re\u00a6garde to the dyleccyon and loue of god accordynge vn\u2223to the pryncypall commaundement tofore sayd. And ye seuen other partyculer apperteyneth to the loue and to the dylection of his neyghboure / accordynge to ye other commaundement pryncypall ensyewynge. And of the same .x. commaundementes there ben two affyrmaty\u2223ues onely the whiche The creature is instructed to do well and eight other negatives that prevent it from doing evil. The reason is that the creature's will to do good is its own motivation, not enforced by the creature itself, but rather a special grace from God.\n\nTo gain knowledge of the first three commandments concerning love and duty to God, a subject owes three things to his lord, which the creature owes to God sovereignly. The first is faith or fidelity, meaning the honor, service, and obedience that the subject owes to his lord, and the signory he ought to have over him not delivered to another. In such a case, he would be considered a traitor and false and evil. This first commandment was given by God to Moses, which is:\n\nThou shalt have no other gods before me. The creature ought to show obedience, honor, and service to God, as decreed in the first commandment. No one should do otherwise than to God. People who engage in divinations, sorceries, and other such practices mortally sin against this commandment, as Saint Augustine explains, for such practices cannot be performed without making a pact with the devil. Therefore, such people are cursed by the holy church. Additionally, those who believe that the planets and stars govern the souls of creatures are in error, as God alone governs man and woman, and they are made and created to serve them. Thirdly, those who place their hope in anything other than God, be it temporal goods or creatures, or who love them more than God, are also in error. This occurs when they love or seek them for their own sake. The creature disobeys the commandments of God and the Church. Fourthly, those who obey them and do their pleasures make their subjects and servants disobey the commandments of Almighty God and the Church. Fifthly, those who obey in such cases and believe more in their own wit than in the commandments of God and the ordinances of the Church. They do not know the commandments of God, the articles of faith, and all other things necessary to be believed, kept, and held for eternal glory and life. But many believe they can get to heaven through their foolish presumption. And therefore they will go against their pleasure and will, and all those who desire the delight and easements of the flesh and body disobey God and His commandments.\n\nThe true subject owes to his lord: In particular, one should not say or do anything that is harmful or dishonoring to God. This was the second commandment concerning the love of God, which is as follows: Thou shalt not take the name of thy God in vain. That is, one should not use the name of God to affirm or believe what one says or does, but only for things that are true and just, and in necessary cases. For swearing is ordained to put an end to things that are unlawful and disputable, and faith or demonstration can be known in no other way than by oath and true swearing. This was granted to the Christians, but it was lawful for the Jews to swear and not to be perjured. However, the Christians are not only forbidden to perjure and forswear themselves, but also to swear except in necessary cases, as our Savior Jesus Christ says: \"If thou shalt enter into the place of thy friend, and there thou hast with thee a friend, and he hath given thee a coat, take thou the coat and keep it with thee till a time. And come when he that called thee is not at home, speak thou to him, Thou friend, give me mine coat which is with thee, an he sayeth unto thee, Where is mine coat? thou shalt answer him, I have it. And he shall find it not. Then shalt thou begin to swear, Swear not at all nor do thou deny, but by that which is living and which thou livest withal, that thou hast it. And if thou shalt moreover swear, thou shalt be sworn to thine own hurt.\" (Matthew 26:55-56) thou wilt affirm or deny thy word or it is thus or it is not thus, and if thou makest an oath of habit but in cases of necessity it is evil and it is sin. And the cause of this restraint or defense is because the creature has no member so weak nor can a creature be less set than in the tongue. And to this purpose says Saint James the apostle that all natures of beasts, of birds and of serpents, can be tamed and taken by the human creature but none can or will refrain and hold its tongue nor keep itself from evil speaking or excessive speaking, slander, and detraction. Therefore says the holy apostle Saint James that the man is perfect and wise who sets such a guard to his tongue that he does not sin nor speak inappropriately. And for frailty, the creature that uses or gets accustomed to swearing perjures or denies lightly. This thing of itself is deadly sin when the. Perjury is made in earnest and deliberately. The most great sin after this is to worship false gods, which is called the sin of idolatry. Therefore, one should not take God's name in vain in the manner described. The third thing that a subject owes to his lord and sovereignly to God is service. This was delivered to Moses as the third commandment concerning the duty and love of God, as follows: Thou shalt hallow and sanctify the Sabbath, that is, the seventh day. Thou shalt cease from all worldly works and works of sin on that day. And that day thou shalt occupy thyself and employ thyself in the presence and in the service of Almighty God, in knowing the benefits and the grace that thou hast from him. God willed that the Sabbath day should be employed in his presence and his service among the Jews. In mind of that which he had ma\u00a6de and fourmed all thynges / and the seuenth day he cea\u00a6sed / and dyde rest for to make newe creatures. And by the crysten people in the steed of the foresayd Sabotte\nday that the Iewes halowed. \u00b6The day of the sonday hath ben ordeyned in my\u0304de of the recreacyon of the crea\u00a6ture resonable made by the resurrexcyon of our sauiour Ihesu cryst / Whiche a rose on suche a day. And sembla\u2223bly the sayntes / and the solempnytees commaunded by the chyrche for to be kepte and also lyke as the sondaye ought euery creature to employe in the praysynge and lounynge to god and of his sayntes and to seace and rest erthely and also worthely werkes / and also in especyal fro synne. And in especyall the creature ought to cease of two thynges / fyrste fro all werkes temporall / erthe\u2223ly / and also corporell excepte foure cases. The fyrste is for to haue the necessyte of his lyfe. The seconde also is for the necessyte of the lyfe of his neyghbour. The .iii is for the necessyte of holy chyrche The fourth is for the auctoryte of his sovereign and his command: when on such days he commands work for any just and reasonable causes. In which four things it is fitting for a creature on the said days to do corporeal work.\n\nThe second thing whereof the human creature ought especially to cease on the said days is to sin, and especially for deadly sin. Although sin is done on the said days it is much more grievous than on other days. The third thing whereof a creature ought to keep himself on the said days is from idleness. For idleness is the cause of much evil and of sins, and especially on the said days a creature ought to occupy and engage himself in three things. First, in making sacrifice to God of himself and of all that he has. And a creature ought especially on the said days to give himself to God by devout orations and prayers. And to have great sorrow and bitter repentance of\n\nCleaned Text: his sovereign's command: when on such days he commands work for any just or reasonable causes. In these four things it is fitting for a creature on the said days to engage in corporeal work.\n\nThe second thing whereof the human creature ought especially to abstain on the said days is from sin, and especially deadly sin. Although sin is committed on the said days, it is much more grievous than on other days. The third thing whereof a creature ought to keep himself busy on the said days is from idleness. For idleness is the cause of much evil and sin, and especially on the said days a creature ought to occupy himself in three things. First, in making sacrifice to God of himself and all that he has. And a creature ought especially on the said days to dedicate himself to God through devout prayers and supplications. And to have great sorrow and bitter repentance for his sins. A creature ought to occupy himself in the confession and prayer of his maker and creator. Secondly, a creature should cleanse his heart from all sins with bitter repentance, devout confession, and penance. Thirdly, a creature should occupy himself in doing alms for the love of God, giving such goods as God has given to him to those who have need and necessity. More largely should alms be given in the said days than in others. During the days of the feasts of saints, a creature ought to turn his attention to the consideration of three things. First, the creature ought to consider the great liberality and largesse of God, who, for a little service that he has done to God, has so greatly rewarded and protected the saint whose feast it is. God wills that of his creatures he be honored with this. And pray towards God in this world. A creature ought to be entirely towards such a lord who pays his virtuous servants so well and truly. Secondly, a creature ought in his heart to imagine and think of the inestimable glory and joy that the saint enjoys with Almighty God, which is so great that human heart may not think nor mouth express nor speak, and by such consideration he desires to have such well-being. Thirdly, a creature ought to consider in these days the great misery of himself, the various troubles, afflictions, maladies, and evil accidents, fortunes, and servitudes, and many more parallels that are every day in this poor world. And by this consideration, a creature ought to hold the world in contempt and not to [desire it]. \"Praise worldly things and serve God with all his power. Desire to be out of this misery to have the great joy and glory of heaven which the saint has with God. After the three commands said before, in the love and diligence of God, follow the seven other commands concerning the love of your neighbor according to the second commandment principal. For to know them is to know that the creature that loves its neighbor according to the said commandment ought to have two things: not to do evil and to do good. And therefore of the seven commands particular, the first incites and excites the creature to do good. But every creature is bound to do good to its neighbor. Nevertheless, it is most bound by special obligation to do good to those persons who are most near and most joined to it. And therefore the said first commandment of these seven commands incites and admonishes the creature to\" Do well and command:\nto honor, serve, and aid father and mother, who are the persons most conjoint to us, and to whom we are most held after God. It is such honor to father and mother that thou hast good and long life on the earth. The reason why we ought to honor our fathers and mothers is for the great benefits that we receive from them in three things principally. First, the child receives his being from father and mother. Therefore, the child ought to bear to them greater honor and obedience than to any other after God. Secondly, the child receives nourishing from father and mother in his childhood. And therefore, the child is bound to govern them in their old age and of his goods to administer unto them their necessities after his power if they have need. Thirdly, the child receives teaching and doctrine from father and mother. And therefore, in all things, that are not against God, the child oweth to obey them. In this doing, five things are. Promised by God to the child: first, grace in this world and eternal glory in the other. Secondly, a long life which should not be measured in years but in good virtues, and a life without sin. Thirdly, joy and laughter of children. Fourthly, fame or reputation. Fifthly, riches. Some are called father for reasons other than carnal generation, but for many other causes. Some are called father for their good and holy doctrine and exemplary life. The apostles and other saints are called father because through their holy doctrine they have made children of Jesus Christ through faith. To them we ought to bear honor, reverence, and obedience, not only with the mouth but by observing their works and good and holy lives and doctrine. Secondly, some are called father for the love and kindness they have shown. Thirdly, some for the protection they have given. Fourthly, some for the instruction they have given. Fifthly, some for the inheritance they have left. To all fathers, we ought to bear honor, reverence, and obedience. \"admonishments that they have from God, like the priests of the church, to whom we ought to give honor and obedience, along with their commands. Thirdly, some are called father for the protection and defense of their people, like the king, the prince, and other lords, whom we ought to love and honor, and to whom we should obey through subjection, for their power comes from God. Fourthly, some are called father and are to be honored for the welfare and good that is received from them, like those who care for the poor in their need. Fifthly, some are called father and are to be honored for their old age, like the elderly people.\"\n\nAfter the first commandment touching the love and diligence of one's neighbor, which incites and often leads a creature to do well. Followed by the other six, which defend a creature from doing evil. And Among all the evils that a creature may do to another, the greatest evil is to kill it. This was given to Moses in the second commandment of the Ten Commandments, number seven and eight: \"Thou shalt not kill,\" that is, a creature reasonable of its own will and authority. To understand this commandment, it is necessary to know that, according to holy scripture, creatures are reasonable in many ways. First, by striking and injuring in such a way that death ensues, and this is not only against the second commandment previously mentioned, which commands him to love his neighbor as himself. But it is against nature for all things that are like and seem to love each other. Second, by giving counsel, favor, or aid and tend to kill another bodily or to make him fall into mortal sin. Third, in making comfort and also aid to a creature to kill another bodily or to cause him to fall into mortal sin. Fourthly, in consenting to it. A creature kills another's body through injury causing death, or spirit, causing it to fall into deadly sin. The first commandment forbids this, as I may let another die corporally or spiritually through deadly sin and I do not. This makes it clear that a creature sometimes kills a body through injury, and other times the soul causes it to fall into deadly sin, or both body and soul unite in death by suicide or a woman pregnant with child living. The second commandment forbids doing evil to a person joined in marriage. Thou shalt not commit adultery, that is, with a woman joined to another by marriage thou shalt have no communication or fleshly company. Nor a woman also married to any other man than her husband, it is to be known that man and woman in transgressing the aforementioned commandment, sin first against the law of God which has forbidden adultery by the aforementioned commandment. commandment\nand yet they sin against the law of God, as it is said, that which God has joined together by marriage, so it may not be violated or departed. In giving over their bodies to one another through carnal copulation. For after the holy scripture, man and woman, through marriage, are constituted as one flesh. Yet, they sin again against the sacrament of marriage made in the face of the holy church. By which man and woman promise truth to one another. By virtue of which, the body of the man is joined to the woman, and the body of the woman is to the man, and neither ought to be abandoned nor delivered to another through carnal company and commingling, always. However, although in the things aforementioned they sin mortally as said, the offense and sin of the woman who abandons her body to another man through carnal company and commingling is greater than that of children or lineage which ensues. For with the sins aforementioned, she commits theft. A woman commits sacrilege, treason, and theft if she intends to be faithful to another man instead of her husband. In other cases, the sin of the man who has committed adultery is to be reprimanded more severely than that of the woman, as he should have greater knowledge and strength to resist temptation, while a woman is weaker and more easily deceived by desire. A man is responsible for the guidance and mastership of his wife, and in committing adultery, he sets a bad example for her. Furthermore, the commandment forbids not only adultery between married couples but also all fornication, unlawful cohabitation, and carnal union between a man and a woman. To hold contrary to this commandment is heresy. To take away from God what is given and consecrated in the holy sacrament of marriage. Baptism causes greater harm and more grievous sin to give to a creature than to take it from one. Therefore, such harm should not be inflicted on a creature for a stronger reason; it should in no way be done to God. Furthermore, the commandment against this does not only apply to man and woman through adultery and fornication as an actual deed or act, but also every time the intention and desire to commit carnal union and fornication, whether by man or woman, outside of marriage. Without the actual deed being committed or followed through, it is deadly sin. The third commandment forbids doing harm to another's temporal goods. Thou shalt not steal. Those who privately and secretly take others' possessions transgress against this commandment. Goods are intended to keep them against the will of him or those who owe them, and this method is called robbery. All those who openly or by force take the goods and heritages of other men are called robbers, and this is a greater sin than theft. Princes and lords who, without cause or reason, levy tribute, aids, and induce subventions, and this is done for avarice, make evil and wicked ordinances upon their people. For after St. Augustine, all wicked dominion is theft. And after the said St. Augustine, such people and such lords are called the great thieves. Also, all those who retain the hire and wages that they owe to others. For this is against justice, that every man be rendered that which is his. Also, all those who, in the name of merchandise, deliberate and in deed commit fraud or damage to others. Also, taverners and others. sellers who add water to the wine they sell or put a lesser quantity in the same vessel and sell it all at the same price. Also forbidden is usury, which is committed in various ways. First, when a person lends money to another and receives something of equal value or greater as collateral, such as meadows, vineyards, or other heritages, and receives the profit from it without reducing the amount lent. Second, when a person receives a pledge, such as a horse or other beasts, as security for the loan. Profit takes and will not retract as aforementioned. Thirdly, when a pledge is delivered to someone for the payment of fines. And therefore he takes his disputes upon the said pledges during that time: Fourthly, when any fine is due to any person, and of the payment of the said fine, he grants delay for certain profits that are made for that cause. Fifthly, when a creature is accustomed to, by rents or other things, that if within a certain time his money is not rendered or paid back, he shall have that thing, and for the time of the said having, he buys it for less than it is worth. And he sees clearly that he has sold what he does not have, nor will have at the term, the power to pay or render what is lent. And if he does not have the power in this hope and will, he grants him time of regrate or coming again, that then he shall have the profit of the thing, and with that he shall have again all that he has lent without anything to. A person is entitled to a rebate if they pay more than an item's worth or value after agreeing on a term of payment. When someone buys something to be delivered at a certain time and the delivery is delayed, they pay less than the item's worth. When a person accompanies another in a trading transaction and delivers their money under such a contract that they will share in the gains and not bear any losses, this practice is also applied to the delivery of animals called \"beasts of iron.\" That is, if these animals die or perish, the one taking them for delivery shall return them, and the one who delivered them shall not bear any part of the loss but shall share in the gain.\n\nAdditionally, when a person buys rent or inheritance, this practice applies. The text refers to the following conditions for a loan or revenue: if not paid at a certain term, the borrower must pay a penalty for each day or week. When waiting for payment of a loan, the borrower is forbidden from usury, sin, and committing simony. Those holding temporal signeuries and lordships against the commandment are also required to restore all they have received. The fourth commandment forbids doing evil by work. Thou shalt not speak against thy neighbor falsely according to this commandment, for it brings transgression and sin upon all who accuse others falsely, as well as those who judge falsely. Also, all those who detract from another's good name and fame through evil speech and recounting, and those who allow the words of a creature in defamation of another, are defended against by this commandment. It also protects against all slander that is committed in various ways. Sometimes it pertains to matters that concern the spiritual harm and damnation of another through the delivery of false doctrine and against the truth of the faith of the holy church. Sometimes it pertains to matters that cause damage and grief to another regarding their temporal goods. In both cases, all slander is found to be deadly sin. A confession made in one's own death by humility, as some people do when accusing themselves in confession, is a serious matter. Such humility is wicked. A creature should be very cautious about such a confession, according to St. Augustine. Just as a creature should not hide or deny in confession what they have done, they should not falsely confess to what they have not done.\n\nA creature may lie in its own death for shame. This refers to a situation where a person says something they believe to be true, but in saying it, they deceive themselves and know it is not so. Yet, out of shame, they dare not retract what they have said.\n\nA creature may lie to gain some profit or to escape some danger. It may do so to benefit another, to deliver or keep itself from danger, or to lessen the impact of its actions. A creature should not only cause damage to another, but also sometimes makes lies, japes, or plays to please and entertain people in their company. And from all these lies, after the saying of sweet Saint Augustine, a creature ought altogether to keep away from making lies. For every lie that a creature makes is a sin. The first two are deadly sins, and the other one, through evil custom, may bring a creature to deadly sin, following the four commands aforementioned which defend doing evil by deed and by word, and the other two which defend the will of liberty to harm and do evil to another. The first one forbids the will to harm another in his temporal goods. And that is this: Thou shalt not covet thy neighbor's thing against this commandment, coveting and desiring another's goods and against reason. Sometimes venially. The second commandment forbids desiring another's wife to have carnal company with her. This commandment is based on the understanding that carnal desire is present in three ways: first in the heart when it is consented to and concluded; secondly in the mouth in expressing and declaring the evil desire that is in the heart; and thirdly in the act when the evil purpose or consenting is carried out. It is also to be noted that there are four things concerning this matter. Primarily keeps a creature from falling into the sin of concupiscence. The first is to flee evil company and all occasions that give or provoke concupiscence. This includes frequently seeing women and often speaking about them. The second is to put out and not remember in one's heart the evil thoughts and temptations that come from the things one has seen and to chastise one's body and afflict it with penance. The third is to have recourse to God through devout oryzo (or prayer) when fleshly temptation comes in requiring His help. The fourth is also in occupying oneself in good works according to God. And always to flee idleness, which is the cause of all evil. It clearly appears from the commands stated and declared that the creature who loves God has necessarily to do three things. First, he must adore and worship but one God according to the first commandment. Secondly, he must receive the name of God in vain according to the second commandment. Thirdly, He shall honor God according to the third commandment. A creature that loves its neighbor must do the following seven things. The first is to honor and reverence due according to the fourth commandment. The second is to do no evil or injury by work. First, concerning his person, according to the fifth commandment. Secondly, concerning the person joined to him, according to the sixth commandment. Thirdly, concerning his goods, according to the seventh commandment. Also, not to bear false witness against him, according to the eighth commandment. Neither by thought or will, first, when he covets his wife, according to the ninth commandment. Secondly, concerning his things, according to the tenth commandment. Which God gives us grace to accomplish. Amen.\n\nThus ends the commandments of the Christian law, which each man ought to hold and keep entirely for the purpose of having a lasting life and glory. Deo gratias\n\nHere follows the twelve articles of the faith made by the twelve apostles.\n\nS. These are the twelve articles of the Christian faith that every man ought to believe firmly. They are called the Twelve Articles, after the number of the Twelve Apostles who established them. The first one pertains to the Father, the second to the Son, and the third to the Holy Ghost. This is the foundation of the faith: in the Father, and in the Son, and in the Holy Ghost, one God in three persons. These articles are contained in the Apostles' Creed and the Nicene Creed, which the Twelve Apostles made, each of whom added a clause.\n\nPhilip.\nBartholomew.\nMatthew.\nSimon.\nJude.\nMatthias.\n\nI believe in God the Father almighty, creator of heaven and earth. (This article was made by Saint Peter, as stated.)\nI believe in God, the Father almighty. The creator of heaven and earth. The second pertains to the Son, as touching his deity; that He is God. I believe in our Lord, the Son of the Father, and in this we ought to believe that He is similar and equal to the Father, and to all things which pertain to the deity, and is one thing with the Father, save the person which is other than the Father, as touching humanity. This article was stated by St. Andrew. Et in Iesum XPianum filium eius unicum Deum nostrum.\n\nThe third article is of the conception of Christ, and was conceived of the Holy Ghost and born of Mary. That is to say, He was conceived in the virgin Mary. And by the virtue of the Holy Ghost and nothing of man, and that the virgin Mary abode a virgin before and after. This article was set forth by St. James the Major. Ex conceptu Sancto Spiritu natum ex Maria Virgine.\n\nThe fourth article pertains to the passion of Jesus Christ; that is to say, that He suffered under Pilate's passion. Pilate was the procurer and judge for the Romans in Jerusalem at the time. And he, Pilate, had Jesus Christ unjustly tried at the instigation of the rightful liars, the Jews, and crucified and killed and laid in the sepulcher, descending into hell. This article says Saint John the Evangelist saying: \"He was crucified, died, and was buried; he descended into hell.\"\n\nThe fifth article is about the resurrection of Jesus Christ. That is, the third day he arose from death. This article says Saint Thomas saying: \"He rose from the dead on the third day.\"\n\nThe sixth article is about the ascension of Jesus Christ. That is, he ascended into heaven and sits at the right hand of God the Almighty Father. This article says Saint James the Less saying: \"He ascended into heaven and sits at the right hand of God the Father Almighty.\"\n\nThe seventh article is about the coming of our savior Jesus Christ to the judgment seat. That is, from thence he comes to judge the living and the dead.\n\nThis article says Saint Philip saying: \"He came to the judgment seat.\" I. Believe in the person of the Holy Ghost. This article declares Saint Bartholomew: I believe in the Holy Spirit.\nII. Believe in the holy Church of Rome and its ordinances. This article declares Saint Matthew: I believe in the Catholic Church.\nIII. Believe in the Holy Sacrament and its power to grant forgiveness of sins to the worthy. This article declares Saint Simon: In the communion of saints, forgiveness of sins.\nIV. Believe in the general resurrection in bodily form. This article declares Saint Jude, brother of Saint Simon: In the resurrection of the flesh.\nV. Believe in eternal life. This article composed and declared by Saint Matthew: Life everlasting. Amen.\nThus ends the Twelve Articles of Faith.\n\nSaint John the Evangelist, in the book of his Revelation, which is called... The apocalypse describes a beast that emerged from the sea, marvelously and dreadfully appearing. Its body was like a leopard, its feet were those of a bear, and it had seven heads and ten horns above them. Above the ten horns were ten crowns. John saw that this cruel beast had the power and might to fight against the saints and overcome them. This beast, so cruel, so counterfeited, so diverse and so dreadful, symbolizes the devil, full of sorrow and bitterness. The body of this beast was like a leopard, for just as the leopard has various colors, so the devil has various ways of deceiving and leading people into sin. The feet of the beast were those of a bear. For just as the bear has the strength and might in its feet and arms and holds firmly and clutches that which is under its feet and embraces with its arms. The devil embraces those who are similar to him, having subdued them through sin. The lion's throat was in him due to his great cruelty. The seven heads of the said beast are the seven chief and principal sins by which the devil draws to himself as it were the entire world. It often happens that many people fall into one of these seven heads, that is, to understand the seven deadly sins. And therefore, Saint John the Evangelist says that the said beast had power against the saints, for in the earth there is no man so holy that he can entirely escape all the manners of sin, that is, of these seven heads and the seven deadly sins, without special privilege and grace of God, like the Virgin Mary, who never sinned, or any other saint after the special grace that he had from God, like the glorious Virgin Mary had special and singular grace above all other creatures. The ten horns of the beast signify. the brekynge of the .x. com\u2223maundementes of the lawe of our lorde / whiche the de\u2223uyll pourchaceth as moche as he may that the creature breke theym / in lyke wyse as he purchaceth that ye crea\u2223ture falle in the .vii. deedly synnes toforesayd / or in so\u0304me of the braunches of theym. The .x. crownes of the sayd beest sygnefyen ye vyctoryes that the deuyll hath vpon the synners / by cause that he hath made theym for too breke ye ten commaundements of the lawe of our lorde\nTHe fyrst heed of the beest is pryde. The secon\u00a6de enuy. The .iii. yre. The .iiii. slouthe. The .v. auaryce. The .vi. glotonye. The .vii. lecherye. Oute of the .vii. synnes deedly descendeth all maner of synnes and therfore be they called chefe of vyces / for they ben chefe of all vyces and of all synnes be they deedly or venyall. Eueryche of these seue\u0304 deedly synnes is departed in many partyes / and fyrste we shall speke of the synne of pryde. This was the fyrste synne & the begynnynge of all euyll whan the angell Lu\u00a6cyfer for his grete beaute And his great understanding he would have been above all other angels, and would compare himself to God, who so good and fair had made him. And because he took such pride in himself, he fell from heaven into hell and became a devil, and all his company with him. All proud men resemble Lucifer, who will be above the others, and be more praised, more allowed, & more exalted than the others, who are better and of more value than they. This sin of pride is over dangerous, for it blinds man and woman, so that they neither know nor see the peril in which they are by sin. This is the right strong wine of the devil, and the most especial of which he entices or makes drunk the great lords and ladies, the burghers, the rich, the noble and valiant persons, and generally all manner of people. But especially the great lords and ladies, in such a manner that they neither know themselves nor their defects, nor their folly nor their sins. This is the most perilous malady of all others. Truly he is in great sorrow to him whom all treacle tears to venom, like doctrine and chastisement do to the proud. For the more men castigate and blame them for their faults, the angrier and more they defend them. Pride is the first daughter of the devil, and she who has the greatest share in his inheritance. Pride wars against God and His goodness and all graces, and against all the good works that are in the man. For pride makes alms-giving sin, and virtue vice, and thus pride is a thief to God, and with the goods that one ought gain heaven, he makes himself go to hell. This sin is the first. For it assails the knights of our Lord, and leaves them last. For when the knights of our Lord have overcome and vanquished all other vices and sins, then it assails them most strongly with the sin of pride and vain glory.\n\nThe sin of pride divides itself and departs into so many parties that under them they may not be named. But there are in this sin seven principal parties, which are: The seventh branch that springs and grows from an evil root. Of which the first branch is disloyalty or untruth. The second is discord. The third is surreptition, which some call presumption. The fourth is folly, called ambition. The fifth is vainglory. The sixth is hypocrisy. The seventh is evil and foul shame of well doing. To these seven parties and branches belong all the sins that grow from pride. But each of these seven branches has many small shoots.\n\nThe first branch of pride is disloyalty, which divides into three branches. The first is evil. The second is worse. The third is worst. The one is treacherous. The other is mad. The third is revenge. Covetousness is present in all sins, for no sin is without covetousness. But the covetousness that grows from pride, which we speak of here specifically, is a part of disloyalty and is called ingratitude by clerks, that is, unkindness. That is to say, forgetting of God and His gifts, men do not thank our Lord nor yield Him. A person who lauds and sings praises to God, but forgets to render good for good and velonye for courtesy. This voluntyne dishonors every creature towards the Lord when he forgets His goodness and grace and fails to give Him thanks accordingly. But sometimes a person fights against the will of God in evil custom and usage. This is great volunty when a person receives great bounty and goodness and yet does not once say \"thank you.\" Yet the volunty is greater still when one sees and when he forgets. But sloth is even greater when a person receives all ways the bounties and renders always evil for good. Who then should ponder well and take heed of the bounties and goods that God has given and continues to give daily, for he has no goods but that God has given them to him. Neither goods of nature, such as beauty, health of body, clear understanding, and natural wit, nor goods of fortune, such as riches, are his. Honors and hautiness are not goods of grace as virtues are. One ought to thank God and doubt and love Him with all His goods, for one bounty requires and asks for another. The second branch of disloyalty that grows from pride is folly. He who is out of his wits, in whom reason has departed, is held a great fool and may truly be said to be out of his wits and in a state of wode. He wastes, destroys, and sets in evil usage the goods that are not his but belong to his lord, for whom he must strictly account and give a reckoning - that is, the time he has lost and how he has employed it, and of temporal goods how he has used them which he had in keeping, and has squandered them in folly, outrages, and evil uses before the eyes of his lord, who is God. He has not provided himself to render an account, and knows well that he must reckon and is ignorant of when, nor the day. The hour. Such folly is called vanity or foolishness. Of this vice and of this sin, the great proud men who use it greatly misuse what God has lent them.\n\nThe third branch of disloyalty that comes from pride is revenge. He is well revenged who gives the land which he holds from his lord into the hands of his enemy and does him homage. This sin does all they other sins mortally, for in as much as in this is, they do homage to the devil.\n\nAnd they become servants and captives of the enemy and render to him all that they hold from God, both body and soul. And all other things that they have they put in the service of the devil. And how it is that such people say and call themselves Christians, they deny God by their works and show that they are not. But a man is called a renegade or reviled in three ways: or for the reason that he does not believe as the infidel or heretic does, and the apostate who renounces his faith. Or by the reason that they break the faith that they profess. byleue / like those who have been sworn and lie their faith. Or because they believe more than they should, like deceivers. Sorcerers / and charmerers who use and work through the devil's art, and all those who believe and set their hope in such evil works. For all these things are against the faith / and therefore the holy church protects and defends them. These are the manners of the disloyal, which is the first branch of pride.\n\nThe second branch of pride is despise, which is a great sin, and how deadly sin is not without contempt of God. Yet, after we speak of this contempt specifically, one can sin in three ways: Or because a person does not respect another in his heart as he ought to. Or because he does not revere or honor them as he ought to. Or because he does not obey them to whom he ought to obey.\n\nNow, think diligently in your heart how often times you\nhave You are asked to clean the following text while adhering to the given requirements:\n\nmyspired here in whom you have hated in your heart yourself and others falsely. And the more displeased, disdained, and the worse you have hated, and how often you have displeased in your heart those who are of more value than you. And how you have displeased them for some foreign grace that God has given to the Or for nobility, or for beauty, or for prowess, or for strength of body, or for lightness. Or for whatever other good that it be, by which you have prayed more for yourself than you ought, and the other less than you ought. After thinking, consider how many times you have borne little honor and reverence to them whom you ought: first, to God and his sweet mother and all the angels and saints of heaven. For there is none but you have transgressed against by displeasure or irreverence. In that you have often ill kept the feasts and holy days. After thinking, consider how many times you have served evil Lord Jesus Christ. Or in that, it thou hast\n\nCleaned text:\n\nYou have hated in your heart those who are of more value than you, both yourself and others, and have displeased them for various reasons. You have displeased God, the Virgin Mary, and all angels and saints in heaven by your displeasure and irreverence. You have often failed to keep feasts and holy days properly. Consider how many times you have disrespected them whom you ought to honor, starting with God, the Virgin Mary, and all angels and saints in heaven. You have also disrespected Lord Jesus Christ on numerous occasions. not not gladly heard his service / nor said his hours / nor heard his sermons. And when you think to hear the mass in the church or the holy sermons, you Anglest and bourdest before God. And let others do well / after thinking how you have many times shown little honor to the body of Jesus Christ when you see him or when you receive him. In this you are unworthily appareled and made ready by confession and repentance. Or perhaps this is why you have received him in deadly sin yourself. Which thing is a great displeasure to God, as to crucify him again. Consider, my sweet friend and good keeper, your angel which is always with you / how many favors you have done to him / inasmuch as you have committed sin before him / after thinking how often you have been disobedient to your father and mother, and to them to whom you ought to owe obedience and honor. If you will record your life in this manner, you shall see that you hast ofter syn\u2223ned in this maner of pryde whiche is called despyte / tha\u0304 thou canst recounte or telle / \nTHe thyrde braunche of pryde is arrogance whi\u2223che is callyd surquydrye or presumpcyon / that is to wete whan a man weneth more of hym self than he ought. That is to saye that he weneth to be of more va\u2223lure than he is worthe / or to knowe more / or to mow mo\u00a6re than other. Thys synne is the fortresse of the deuyll. For he kepeth and nouryssheth all ye grete synnes. This synne sheweth hym in many maners by werke and by worde. But namely he sheweth hy\u0304 in vi. maners. That is to wyte in syngularyte. For the proude surquidrous yt weneth to be more of valewe and power / and to knowe more than the other / daygneth not to do as thother doo whiche ben of more value than he is. Also he wyll be syn\u00a6guler in his werkys. This is the fyrst synne for whiche surquydrye sheweth hym in werke or by dede. The secon\u00a6de folye is enterpryse of grete dyspences of his owne or of other for to be preysed and renoumed. And that he The third evil that arises from surfeiting is foolish pride of lewd strife. For Solomon among the proud men are always stirred and pleased. The four branches of this tree from which the proud man displays the pride of his heart is a foul sin to God and to the world. He who authenticates himself is like the cuckoo that can sing nothing but of himself. This sin is foul in him who, by his own mouth, authenticates himself, whether by wit or parage or works or prowess. But this sin is doubled in those who follow and flatter these vauntors and losers, and suffer them to praise themselves and say of them what they dare not say, and lie and cry out their falsehoods. The fifth branch of this tree is derision. For it is the custom of the proud surfeitous, for it is not enough to despise the other in one's heart who lacks the grace that one desires to have. But he makes mockeries and derisions. And yet he scorns and mocks the wise men and those who are good and honest, which is a great sin and perilous. For by their evil tongues they let much people do well. The sixth branch of this vice is rebellion. That is when a man is rebellious to all those who would do him good. If one reproves you proud surly he defends himself, if one chastises him angrily he is angry, if one counsels him he pays no heed but to his own wisdom. This is a perilous malady that may not endure being touched, and to whom every medicine turns to poison. It is an evil thing to murmur, but much worse is rebellion. Rebellion is a vice of the heart which is hard and obstinate, and diverse, who will always that his will be done and his sentence held, and kept, and will that all others bow and incline to him, and he shall not bow nor humble himself to any manner person. This is the hard heart of the word of Solomon. may not fail to come to an evil end. Such a heart is rebellious and contrary to counsel and to suffering chastisement, and to receiving doctrine if any of their friends would counsel and show their profits or defects. But because they have spoken, they will more gladly do all the contrary. On the other hand, they are much rebellious to the counsels of the Lord, as to the counsel of the holy gospels, other holy scriptures, and sermons. To which they are bound to do and to accomplish the will of God for the sake of enduring glory. The devil lies before them, either in impotence or youth or age or other evil reasons, so that at last they accomplish nothing. After men have reproved them. and they chastise them, yet they defend them as if they were bored, so that they will not know their folly, and even more so as they excuse them. Their sin is all the greater. It is when God chastises, corrects, or disciplines them, so that they may come to know their sins and their faults, and ultimately repent and amend them. They thank Him no more but despise Him, saying, \"What have I transgressed? What will God do to me?\" And thus they murmur against God. Such are the ways of the fools. For that which should be a trial and purgation for the soul turns into venom for them, and the medicine becomes a means of death. After they have been of diverse wits, they know no good doctrine. But always they reject their sentence, whatever it may be, and in this way they fall often into error and false opinions, heresies, and misconceptions. Blasphemy is also what St. Augustine calls it when one believes that which one ought not to believe. But especially we call blasphemy when one speaks ill of God or of His saints or of His holy things. The fourth sin is pride, called ambition. This is an evil:\n\nCreatures or of his sacraments that be made in holy church, this sin of blasphemy is done in many ways: in the saying in one's mind or thought, as done by heretics, or when it is said by cunningness for winning, as done by enchanters or sorcerers. Or when it is said by dispute, as done by those great swearers who swear so falsely by God, by his blessed mother, and by all his saints, which is a most horrible thing to hear and to listen to. Such people are like an enraged and mad hound that bites and knows not its master nor lord. This sin is so great that God punishes it sometimes openly, as we have said before, when we speak of the evil and wicked people. Of this sin, God says in the Gospel, \"It shall never be pardoned nor forgiven in this world nor in the other; that is, unless he repents.\" This sin is the root of hell, where the devil fries his fruits. This branch reaches out in many ways on the right side and on the left side. For those who desire to become high and rich will please some, and from these things grow many sins, such as lust, flattery, seduction, adulaction, foolish giving, and foolish spending, because they should be held generous and courteous to others. They will not delight and please him who holds that thing for which they intend and desire, and from this branch grow strife. Treason, evil counsel, and conspiracies.\n\nThe fifth branch is vainglory. This is foolish pleasure or vain praise. When anyone feels a rejoicing in his heart for that, That is or wishes to be praised for something that is in him or will have. And would be praised for that which he ought to praise God for. And by vain glory takes away from God what is His. For of all manner goods whatsoever they be, he ought to have honor and the glory, and to us the profit. Vain glory is the greatest wind that brings down the great towers and the great steeples, the great castles and the great fortresses, and drives down to them the great forests, and makes the great mountains quake and shake. These are the proud men and the most valiant, the great princes and the great lords. This is the coin of the devil by which he buys all the fair wares in the fair of this world and markets. These are good works. And because there are three kinds of goods that the man has from God, and that the devil will buy them with his coin, therefore this branch departs from him in three bows out of which spring so many sins that no clerk may number. These are the five kinds of goods that a man has from God: the goods of nature, the goods of fortune, and the goods of grace. The goods of nature are those that a person has by nature, towards the body or towards the soul. The goods of the body's part are health, strength, prowess, good face, good voice, and lightness of body. The goods of the soul's part are clear understanding, clear wit, subtle engine for finding good memory and natural virtues by which a man is more courteous than another or more large or more debonair or more attempted or more gracious or well-ordered. Of all these gifts, every man ought to praise and thank God, serve and honor Him. For all these goods come from God, and the proud man sells them to the devil for the false money of vain glory. He frequently fights against God with all the goods that He has lent to him, which are described above. How Many people have become accustomed to sin through vanity in various ways. Every man may judge himself in this regard. In the goods of fortune are highness, honors, riches, delights, and prosperity, which are called various names. For when Dame Fortune has turned her wheel and has raised a man and set him in the highest degree of her wheel, as a windmill does, and to the highest mountain and comes all the twelve winds and blow marvelously with the wind of vanity. For when he is so high raised in prosperity, he thinks in his heart of his great dignity. After his prosperity. After his riches. After the great company that follows him. After the fair menies it serves him. After his fair manors. After his fair horse. After the plenty of his fair robes. After the apparel of his lodging in vessels and in beds, and in other manner harvests that is fair and noble. After the great presents and the great feasts that are made to him over. all where he goes. After him goes his great renown and his great looseness and praising which flees all about, where he rejoices and glorifies the true captive in his heart, of which he was unaware where he is. These are the twelve winds of vanity, that is, the manners of temptations of vanity, which there are in this high estate or in the world or in religion or clergy or layman. The goods of grace are virtues and good works. Against these goods blows sometimes the wind of vanity, and often brings down the mightiest trees and the loftiest. These are the wisest men, and it is to be known that in good virtues and good works the devil tempts by the sin of vanity in three ways: The first is in the heart within himself, when a person enjoys himself of the good that he has done privately, as in prayers and orisons or private good works, and thinks that he is better than he is. The second is when a foolish gladness comes into his heart from that he hears or sees. The third is when he desires and seeks and purchases praises and good fame, and in this enticement he does his good deeds and works not at all for God properly but for the world. The six branches of the sin of pride are hypocrisy. This is a sin that shows good deeds outwardly, which are not inwardly. Then they are hypocrites who counterfeit the wise man outside and are nothing within. For they do more in the enticement to have the name of a good keeper to keep themselves clean enough towards their bodies and do much greater penance and good works, primarily for the praise of the world, because they would be reputed and held for good and holy. Such people are well worthy of scorn. For of good metal they make false money. They are subtle hypocrites who will mount in high estate and take away and steal dignities and offices. They do all that a good man ought to do so subtly that no one knows. A person may conceal their vices and hypocrisies until they have achieved and are ready to be raised into high estate and dignity. Then they reveal their vices: pride, avarice, malice, and other evil works, which clearly reveal their wickedness and hypocrisy. And the tree was never good, and all the works and deeds of such a person were hypocrisy and deceit, which they had shown before.\n\nThe seventh branch of pride is folly, fear, and shame. This is the one who leaves undone what is good for the world, so as not to be reputed and held a hypocrite and a paper mask. This shame comes from evil pleasure. And the seventh branch is the principal one, making a person sometimes leave undone what is good to please the world wickedly.\n\nThe second head of the beast of hell is envy. This is the serpent that envies all. Envy is The moder of death and by the envy of the devil came death to the world. This is the sin which most rightly and quickly makes a man resemble his father, for the devil hateth nothing more than the welfare of another. And loveth nothing but the harm of another. And by this sin, the envious man may not see the welfare of another, no more than the owl may see the clarity of the day or the clarity of the sun. This sin is divided into three branches which are principal. For this sin poisons first the heart of the envious person, and then the mouth. And after that, the works. The heart of the envious person is so poisoned and overturned that it cannot see the good of another, but it grieves him within and judges evil that which he sees or hears. He takes and deems always the worst. And all this he does to his own harm. The heart of an envious person has so many venomous thoughts and false deceits and judgments that they cannot be numbered. This is when an envious person hears any evil of another, be it harm to their body, as evil of death or sickness, or evil fortune, or poverty, or evil spiritual, such as when those who have been deemed good men are blamed and defamed for some vices and faults. Of these things, the envious person derives enjoyment in their heart. After the envious person hears the well-being of another, then comes to them a sorrow and heaviness to their heart that they cannot be eased nor make any good cheer nor fair semblance. Now you see it: the venomous heart of the envious person sins generally. In malice, in joy and pleasure at the harm of others, and in sorrow at their well-being. Thus shows the envious man through his mouth. For necessities must such venom come out of the tap as there is within the vessel. And because the heart is full of venom, it therefore brings forth such issue from the mouth. Then through the mouth of the envious person. Issue three manner of venomous words that David speaks in his Psalter, the mouth of the malicious person is full of deceit and harm towards another. For all the harm and faults of another, he seeks and searches, and shows forth to his power. Of Treason. For all that he sees or hears he perverts to his power, and judges it falsely.\n\nAfter the malicious person has three manners of venom at work, similar to what is in his mouth and in his heart. For the nature of the malicious is to quench the nature of a base one that can suffer no verdure near him, neither herb nor bush nor tree.\n\nThen, after the gospel, the good or well has three estates. It is first in the heart, then in the ear, and after that it is full of grace. Then, there are some who have good beginnings to come forth well and to prosper, and they are like the herb. The malicious ones think to destroy them if he can. May those other be like the corn that flourishes well and profits well to God and to the world. And them the devil cries out to destroy and to shame, to his power. The other was perfect in great estate and did much good to God and to the world. For to bring down their good works and renown, the envious dresses all his engines. The greater the goodness is, the more sorrow he has. This sin is so perilous that it seldom allows one who practices it to come to true repentance. For this sin is contrary to the Holy Ghost, which is the fountain of all goodness. And God says in the Gospel, \"Whoever sins against the Holy Ghost he shall never have forgiveness nor mercy in this world nor in the other. For he sins of his own malice.\" It ought to be understood that there is no sin, however great it may be, but that God forgives and pardons in this world if a person repents with a good heart. But seldom does it happen that anyone repents of this sin. For such a one wars against the grace of the Holy Ghost, in that he wars against the spiritual good of another. In like manner, the Jews waged war against our Lord Jesus Christ for the good that He did. And you ought to know that there are six sins specifically against the Holy Ghost. This is to wit: (presumption) which enlarges one beyond measure to sin and flatters the Justice of our Lord, and therefore many people sin in hope. The second sin against the Holy Ghost is (despair), which benefits and takes away from God His mercy. Like as presumption takes away His justice. The third is (obstinacy). This is hardness of heart. When one is so ensnared in his sin and in his malice that he cannot be humbled, nor made nor bowed, and will not repent nor amend. The fourth sin against the Holy Ghost is (despite of penance). That is when a man purposes in his heart that he shall never repent of his sin. The fifth is: to warre agaynst the grace of the ho\u2223ly goost in an other. The syxth is to warre agaynst the trouthe in ernest wetyngly / and in especyall the trouthe of the Crysten faythe. \u00b6All these foresayd synnes ben\nageynst the bounte and goodnes of the holy ghoost / and they ben soo grete that vnnethe they come too veray re\u2223pentaunce. And therfore ben they vnnethe forgyuen & pardoned.\nTHe thyrde heed of ye beest is Ire. But thou owest to knowe that there is an yre whiche is vertuous / that the good men haue ayen\u2223ste thys synne / whiche geten the vertues a\u2223yenste the vyces. There is another Ire whi\u00a6che is a moche grete vyce / that is felonnye of herte / oute of whome yssueth many brau\u0304che. And in especyal foure warres that the felons haue.\nTHe fyrst warre of the synne of yre / is to hym self for whan Ire surmounteth the man / she tour\u2223menteth the soule and the body so moche that the man may not slepe ne reste. Somtyme yre taketh awaye the etynge and drynkynge / and maketh one falle in a feuer or in so grete heuynesse or This is a fire that wastes all the goods of the house. The second war is the felon's, which is to God. For adversity temporal or by sickness and weakness or by death of friends, or by any manner of mischance that his will is not done, he grutches and murmurs against God our Lord and says maugre and in spite of God and all His saints. He swears and blasphemes against God and His blessed saints. The third war is that of Ire towards those under him, that is to his wife and servants, and he breaks pots and cups and acts as if he were out of his wits. The fourth war is with his neighbor and by dwellers around him, and from this branch grow six bows. For when Ire rises between two men, there is then strife, discord, words, vilony, and wrongs. And after rancor which dwells in the heart, comes hate. \"Murder and battle/desire to engage him,/sometimes homicide and manslaughter follow. Afterwards, frequent mortal warfare arises among friends, from which evil ensues in various ways and cannot be remedied. When there is war between two great men, it often happens that many innocent men are slain who have neither blamed nor transgressed. Monasteries and churches are destroyed and thrown down, and sometimes towns are destroyed and burned. Abbies and great priories destroyed, men, women, and children displaced and impoverished, robberies committed, women married off, and maids defiled and corrupted, and over many other evils that are done for this reason. And all these are bound to make amends and render restitution: all those by whom such schemes and harms have been done. And all those who have aided in such wicked and evil works are in great danger of damnation and far from salvation. For they cannot amend or render the damages they have caused.\" The fourth head of the beast of hell is sloth, which is called accidie by clerks. This sin is grievous to do well. This sin is a over yll route and casteth out many evil branches. For this sin causes a man to come to evil amendment and more evil beginning and over evil ending. The slow person has evil beginning by six manners of sins. The first vice is fewness, that is when a man loves little and feebly our Lord, whom he oweth to love audaciously, and this happens when he is flaccid and lazy and slow to do well. The second vice of sloth is tenderness, that is the bed where the devil rests and says to the man or woman, Thou hast ever been tenderly nourished, thou art of over feeble complexion, Thou mayst not do great pains, thou art over tender, thou shouldst be dead, and for this the captive suffers to be cherished and to do all the eases and the delight of his body. The third vice is... This is a sin of idleness. Idleness is a sin from which come many evils, as the holy scripture says. For when the devil finds a man idle, he puts him at once to work: first, he makes him think evil, desire vanities, ribaldries, lechery, and waste his time, and neglect to do much good which he might do in order to gain heaven. The fourth sin is sloth. A wicked man would rather rot in foul, stinking prison than take on the labor to climb up the stairs or degrees to escape and go his way. The sixth sin is slothfulness. In this sin are those who have fear and dread of nothing and dare not begin to do well, for they have fear that God will fail them. This is the fear and dread that some people have of their dreams. They resemble him who dares not enter the path for fear of the snake that shows its horns. They also resemble the child who dares not go in the way for fear of the geese that hiss and gaggle. These are the six sins that take away from a man good. Beginning. And for six other vices a slow person may not have good amendment. These are the six signs or conditions of evil servants who do it not good, a wise man ought not to receive into his service: delaying, negligent, forgetful, slow, lazy, and fawning.\n\nThe first vice is delaying. For when God puts in the heart of a man good will or willingness to do well, then comes the old enemy, the devil, who says to him: \"Thou shalt recover well enough, thou art young and strong, thou shalt live long enough.\" By this means the devil troubles a man to do well.\n\nAfter delaying comes negligence. For he who makes delay is not surprising that he does a thing negligently. This is a vice of which the whole world is ensnared, if it is well taken heed of. For there are not many that are diligent to do that they ought to do before God and their neighbor.\n\nAfter negligence comes obstinacy or forgetfulness. For who is not reaching out and striving, and forgetting what he ought to do. A person often forgets negligently. By these two sins of negligence and forgery, it frequently happens that someone cannot confess or reveal himself properly. For when a man is not remembering or reluctant to confess, he forgets his sins, which poses great danger. No one can have pardon without sincere confession. And he cannot have sincere confession who has not repentance in his whole heart for all his sins, knowledge of his mouth, and obedience in works. This amends and this satisfaction every man should do. There is none, however good and wise he may be, who, if he sees and considers his faults well, does not find enough to confess continually. But negligence and forgetfulness blind people, making them see nothing in the book of their confession and conscience. And after that comes fear or dread, which always comes from a lack of heart and from evil custom that binds a man so that unless he puts himself to do good, and sometimes this... A man falls into this vice by default of discretion and folly, which causes him to afflict his body through fasting, wakefulness, penances, and other works, leading him into such lethargy and sickness that he is unable to serve God. He falls into such a fierce state that he has no devotion left to do well.\n\nAfterward comes sloth, which makes a man lazy and appears from day to day, making him always recalcitrant and delaying. This is the sixth vice that a servant is ensnared by when he fails before reaching the end of his term, and it is commonly said. Whoever serves and fails to serve to the end loses his reward.\n\nThere are six points in the sin of accident and sloth that bring a man to his end. The first is insubordination, when one refuses to do what is charged in penance. Or if he is commanded to do something that seems hard to him, he makes excuses that he cannot do it. Or if he is:\n\nA man falls into this vice by default of discretion and folly, causing him to afflict his body through fasting, wakefulness, penances, and other works, leading him into such lethargy and sickness that he is unable to serve God. He falls into such a fierce state that he has no devotion left to do well.\n\nAfterward comes sloth, which makes a man lazy and appears from day to day, making him always recalcitrant and delaying. This is the sixth vice that a servant is ensnared by when he fails before reaching the end of his term, and it is commonly said. Whoever serves and fails to serve to the end loses his reward.\n\nThere are six causes of this sin of accident and sloth that bring a man to his end. The first is insubordination, when one refuses to do what is charged in penance or is commanded to do something that seems hard, and he makes excuses that he cannot do it. He accepts it not at all. The two points are impatience. For as he can do nothing through disobedience, so he can suffer nothing through impatience. Therefore, none dare speak to him of his profit. The third point is murmuring; for when he is spoken to of his profit, one murmurs and thinks himself despised, and he falls into heaviness, thinking that all that is said to him, all that is done to him, and all that he sees, grieves him, and thus he falls into lethargy and it displeases him to live, so that he would rather die. After these sorrowful points of sloth, the devil gives the mortal stroke and casts him into despair, whereby he seeks death and takes his own life. Or else he fares with himself as a discontented man, giving himself to all evils and fearing not to do the same. The fifth head of the beast is avarice, otherwise called covetousness, which is the root of all evils, as Saint Paul says. This is the master that has such a great school that all have gone there to study, as the holy scripture says. For all manner of People study in avarice: priests, prelates, clerks, laymen, and the religious. Avarice is a love of disordered hoarding and riches. This disordered love manifests in three ways generally. In getting arrogantly. In retaining stubbornly and in spending scarcely. These are the three primary manifestations, but especially from this root of avarice, many other vices emerge. The first is usury. The second is theft. The third is ravage. The fourth is the challenge. The fifth is sacrilege. The sixth is simony. The seventh is malice. The eighth is merchandising. The ninth is in wicked crafts. The tenth is in evil and wicked plays. Each of these vices departs from this root in many ways.\n\nThe first vice of usury departs into seven forms. For there is one manner of usurers learning openly who lend their money to others and take and leave their gain, either in money, or in horses, or in wheat or in wine or in fruit of the land which they take in. People who do not reckon the fruits in payment, yet they will reckon twice or thrice in a year or more to raise their usures, and will yet have bounties or rewards above for every term, and thus are helped above that they lend principally. Such people are called usurers and covetous. But there are other kinds of usurers lending and courteous, who lend their money without making any covenant. Nevertheless, they intend to have profit and rewards therefore, in money or in merchandise, or in gold or in silver, or in gifts or presents, or in robes or in tuns of wine or in fat swine or in services. Or in labor of horses or of oxen or of asses or of carts or wains. Or of prebends for their children, or in other things, and in all these and such things is usury, when it is lent for occasion to have some profit. This is the first manner of usury, which lends its good wickedly and shrewdly.\n\nThe second manner of usury is in those who do not lend the money in writing. The third manner is in those who do not day labor and will not lend by their own hand, but make their servants and other people lend for them, though they may be the masters and usurers. Of these sins, not quite the great and high lords who keep and sustain the Jews and Lombards of Piemont and other places, who destroy the country and take the rewards and great gifts and sometimes the reasons or redemptions, which are the cattle and chattels of the poor people. The fourth manner is in those who lend other men's money or borrow it with little cost. Such people are disciples of usurers who teach this foul and wicked stinking craft. The fifth manner is in merchandising, when anyone sells any manner of thing for more than it is worth. The following people, who are willing to abide by a term longer than they would prefer to, are untrustworthy and wicked when they see the population suffering greatly. Such people cause harm, as they sell their goods for more money when the people are in greater distress. Twice or thrice, they sell the same thing for more than its worth. These kinds of people do significant harm, as they destroy and enrich knights and other high-ranking men who follow them in assemblies, wars, and tournaments. They deliver their lands and inheritances in pledge and wage, and lying in pledge, they die and never quit or pay. Other sins in this regard include buying things that are less valuable than their worth for the money paid in advance, and then selling the same thing three or four times more expensively than it was sold and delivered before. Other merchants buy things when they are at no price and cheaply, such as wheat in the harvest or wine in the vineyard or other merchandise, to sell again in the time when they will. The sixteenth manner is of them that deliver their money to merchants in such a way that they become fellows and partners in the gain, and nothing in the loss. Or that deliver their beasts to halves, so that they are as secure. That is to say, if they die or perish, he it taketh them to halves shall set and put other beasts in their place, of so much and as great value and price as were they that were dead or perished, at his own charge and expense. The seventh manner is of them that put and set their next neighbors in their work and labor. Because they have lent them gold or silver or corn or have done to them any courtesy or friendship, and when they see them pour and needy, then make they with them bargains for their avail and for the money it they deliver to the poor man, or for a favor. Little corn that they sell to him well and for more than its worth in market. He will have of them six pence worth work or labor for two pence. These are the bows that grow out of the evil branch of usury.\n\nThe second branch of avarice is theft. This is to take or retain other men's things unlawfully without knowledge or against the will of him who owns it. And this sin may be done in four ways, according to four kinds of thieves. For there are some common and open thieves who steal in such a way that justice is done on them when they are taken. And among them are various methods, as well on the thieves as on the land. The covered thieves are those who take away great and small things secretly and covertly by their art, treason, or subtle wit and engage in it. The private thieves are those who take nothing from strangers but from their neighbors, and know them, and among them are both great and small. as / the vntrue receyuour / shryues / prouostes / exchetours / bayl\u00a6lyues / sergyauntes / and other suche as taketh the ame\u0304\u2223des / and restrayne the rentes to theyr lordes / and acou\u0304t moche in costes and dyspences and lasse receytes and re\u0304\u00a6tes. Thus done the grete offycers whiche ben in the hou\u00a6ses of the grete lordes and ryche men that maketh grete coostes and dyspences / and gyue largely the goodes of theyr lordes and maysters without theyr knowynge & ageynst theyr wyll. In this synne synneth the wyfe the whiche causeth by her synne that the chylde the whiche yt she knowerh ryght well that she hathe hadde it of ano\u2223ther man than of her propre husbande / enheryteth and hathe the herytage where as he hathe noo ryght therto.\n\u00b6In this synne also synneth the wyf that taketh awaye the goodes of hir husbonde / for to dyspende and put it to euyll vsage. \u00b6 That other theef is the lytell theef that taketh awaye out of the hows the breed or wyne & other thynges / or fro theyr neyghboure theyr capons or hen\u2223nys / or The fruits of their gardens or other such things are those who retain the things they have found and know belong to someone else. They should not retain them, but instead should act according to the counsel of the holy church or their confessor. Thieves are those who divide the spoils, or by composition, gift, purchase, or other means.\n\nAlso, those who consent to the theft, counsel it, or command it to be done. Also, those who counsel the thieves, defend them, or sustain them in their malice, or receive them into their houses or lands, or gather them together. Also, the wicked justices who pardon them for bribes, or through prayers or any other evil reasons and will not or dare not do justice.\n\nThe third branch of avarice is Ravine, which has many forms. The first is the evil execution of testaments. Such people rob those who are dead, which is a great injustice.\n\nThe second is in... (The text is incomplete) wicked & evil lords, be they knights or other lords or burghers, who eat and flee the poor people by tallages, aids, impositions, or other means, seeking and purchasing that which grieves their subjects, and they ought to keep and defend them. In this way, you great princes, you barons, who by your might have taken away from the poor and others what they may subdue, their castles, rents, and baronies. And also other rich men who take away by strength from their neighbors lands, vineyards, and other things. And on all sides, so that nothing may escape them. \u00b6The third are robbers of evil hostelries or inns, who rob pilgrims and merchants and others who pass and walk through the country. \u00b6The fourth is in them that will not pay what they owe. And those who retain wrongfully and without cause the hire or wages of their servants or those who do their work. \u00b6The fifth is in these great prelates who pilfer. The subjects and the reason they are kept are destroyed by our great procurements or other exactions and extortions in various ways. These are the woes that destroy the sheep we should keep. The sixth theft is in bailiffs, sheriffs, sergeants, and other officers, who cause great ruin and extortions upon the poor people and by other forms of extortion that are too extensive to recount here. The fourth of January is a challenge, that is to renege on another wrongfully. To this sin appear all base trickery and falseness that happens in pleas. In the clergy, Dame January has many scholars, and in particular seven types of people who study there. The first are false plaintiffs who make false party statements and demands, and seek false judges and false witnesses, and false advocates, and false letters to trouble others and harass the people. The second are those who discard and disregard what is right. They seek bribes and delays to take away from others their chattels. The third are the false and untrue witnesses. They create false and unrighteous marriages and weddings. They take away inheritances. They cause so much harm and damage that none can remedy it, and all this they do for their great covetousness. The fourth are the false advocates who sustain evil causes, weakening and hindering the good people for the hire and gifts they receive on both sides. They often cause good causes to be lost and the quarrels of good men to be made right into wrong, and wrong into right, through their wickedness and covetousness, like masters of deceit and treachery. The fifth are the false notaries who create false letters and instruments, falsify seals, and make false labels and many other untruths. The sixth branch of Avarice is judges who, instead of being impartial, favor one party over another due to gifts, promises, bribes, love, hate, fear, or favor. If they delay cases and quarrels unjustly, cause great costs and expenses, take bribes from both parties, and sell justice or fail to administer it, they cause significant harm to poor people, preventing them from repairing or amending the damages. The seventh are the evil advisors who give bad counsel to judges, leading to the loss of cases and quarrels through the offices and services they hold. All the aforementioned individuals are bound to return and yield back all that they have unjustly obtained from others and also reimburse the costs and damages the other party has incurred.\n\nThe fifth branch of Avarice is sacrilege; whoever breaks, hurts, or treats sacrilegiously. Unholy and blasphemous actions or persons belonging to the Church, or the sacred places appropriated for the service of God, are subject to the sin of covetousness in various ways. First, treating the body of the Lord disrespectfully, as heretics, sorcerers, witches, and wicked priests do for gain, is one such way. Similarly, the desecration of other sacraments is also a form of this sin. Furthermore, taking away, damaging, or treating disrespectfully the sanctuaries, crosses, chalices, the consecrated wax, corporal vestments, and other Church mysteries is another manifestation of this sin. Burning and destroying churches or holy places, or driving out clergy from their refuges or sanctuaries, also constitutes this sin. Making disturbances or battles in the church, shedding blood within it, or committing the sin of lechery therein, and laying hands in anger on a priest, are all examples of this sin. Or any clerk or person of religion. Also whoever removes anything blessed and hallowed from a holy place, or unholy whatsoever it may be. Those who misuse the goods of the Church of Christ are not free from this sin. Nor those who retain it through avarice, when they ought to give it to the poor people in the Church or put it to good use. Nor those who take away or retain with wrong or by force the things belonging to the poor in the Church, or who pay them ill, such as rents, offerings, dues, and other rights and duties of the Church.\n\nOf this same sin are not free those who break the Sabbath and other feast days commanded. For the holy days have their franchises, as do the holy places. These are the boughs that grow from the root of sacrilege.\n\nThe sixth branch of avarice is Simony. Simony has taken the name of an enchanter. Symon, those who wish to buy from St. Peter the apostle the grace to perform miracles, are called Simonyaks. All those who sell or buy things miraculous are included in this branch, which is one of the greatest sins.\n\nThe first is in them who sell or buy things holy or blessed, or the body of our Lord or other sacraments of the church.\n\nThe second is in them who sell the word of God and primarily preach for money. The third is the sin of those who, through gifts or promises or prayers of friends, do so much that some are promoted to the dignity of the church, such as bishops, abbots, deans, archdeacons, or others who are elected. The fourth is the sin of those who, for gifts or for promises or for prayers or by force of arms or for dishonest services, give the prebends, cures, or other benefits of the church. The fifth is the sin They who by convention entered religion and received it in such a manner, there are many other varieties in simony. This book was more made for the laity than for clerks who know and have the books. Yet nevertheless, it is necessary and needful for the laity to laymen in three causes. One is when they aid and help their kin and friends to rise to dignities of the holy church. The other is when they give the prebends and benefices.\n\nThe third is when they set and put their children in religion, in these three points: if they give or receive gifts or prayers that are not useful or evil service, they may soon fall into the sin of simony. For like the law writes: there are three manners of gifts of simony. Gifts of the hand, like gold or silver or other jewels, Gifts of the mouth, as are prayers. Gifts of the heart. service dishonest. I call gifts dishonest where the sin is committed primarily for spiritual things.\n\nThe seventh branch of Avarice is malice. When a man is so wicked that he does not fear to commit a great sin, deadly and horrible, or to do great harm to others for little profit for himself, this branch has many bows. The first is anyone who, out of fear of poverty or the desire for winning, renounces God or denies the Christian faith and becomes a heretic or a Jew or a sinner. To this sin belong those who, for money, call upon the devils and make enchantments, and look in the sword of crystal or in the angle or nail of the finger, to find and feed the theft or other things lost. And of these also those who purchase charms by sorcery or by other wicked craft, whatever it may be, when persons in marriage hate each other and cannot live together or have company one with the other by marriage. Or persons who are not married. in Maryas hatred, each hates the other through sinful folly. The second is the sin of cursing or evil speaking, by treason or deceit, when a man, for winning or for her sake, does that which causes any person to be put to death, whether by sword or poison or any other means. The third is the sin of those who, to win, burn houses, towns, castles, or churches, or destroy the vines or corn, and do other great damages. The fourth is the sin of those who frequently purchase pleas, debates, and wars in cities or castles in chapters or among other high and great men, because they wean too get and win more in war than in the peace. The fifth is the sin of bailiffs and such officers who accuse and challenge the poor people and make them run the gauntlet and be tortured for a little gain that they have thereby. To this sin belong the sin of false judges, false men of law, and attorneys, and false juries and witnesses, of whom we have. The sin of malice is spoken of and exists in many ways. It would be excessive to write about it here. Each person should read and consider his sins and many others in his conscience rather than on a sheep's skin or in paper.\n\nThe eight branches of avarice are merchandise, in which people sin in many ways, specifically in seven ways. \u00b6The first way is to sell as dearly as one may. The second is to lie, swear, and deny more to sell one's merchandise. The third is the deceit and fraud done in weighing and measuring, and this can be done in three ways. The first is when a person has various weights and various measures and sells by a greater weight and a lighter measure. The second is when one has a true weight and a true measure and weighs or measures untruly and falsely, as the tavern keeper who fills his measure with dregs and foam. The third way is when those who sell by weight and measure cheat. The fourth way to sin in merchandise is to sell the lighter item as if it were heavier. The fifth is to sell in a way other than it should be, like those scriveners and writers who at the beginning show and write good letters, but later make them worse and shabby. The sixth is in hiding and concealing the truth of the thing that is sold, and so do brokers and dealers of horses. The seventh is to make and purchase what is sold seem much better than it is, like the merchants and drapers who choose and make the places dark where they sell their clothes and wares. And in many other ways, men may sin in merchandise, but it would be beyond the scope here to say more.\n\nThe ninth branch of avarice is found in many mysteries or crafts. In this sin, many people sin and in many ways, like those common women who for little winning abandon and forsake. They give themselves entirely to sin. Also, these dangerous keepers of forbidden games and many other unworthy crafts abandon them, which cannot be done without sin, as much for those who do it as for those who endure it. \u00b6The ten branches of avarice are in evil plays and games, such as the dice at card tables or whatever games that men play for money or for temporal gain. Such manner of plays, especially of dice and tables, are defended and protected by decrees and law for many perils that come from them. The first is covetousness; the second, excessive use as twelve for six and not at a month or three days; the third, multiplying lies and vain words; and the worst is great blasphemies against God and his saints. The anger and wrath that often arise to correct and chastise the other. For sometimes their visage has been turned backward and behind. Sometimes some have lost their eyes. Some their speech. \u00b6There was a knight that swore by the eyes of God, and immediately the eyes of his head sprang out and fell upon the eschequer. There was also an archer, because he had lost at play, in spite of this he drew his bow and shot up towards God on high. And on the morrow when he was set again at his play, the arrow fell down upon the eschequer, all bloody with blood and thrust out his eyes. The fourth is an evil example that those who play give to others who behold the play. The fifth is to waste the time which ought to be employed in good works and in many other ways. One thing ought not to be forgotten, that is, he who wins at such games may not, nor ought he in any manner to retain his winnings, but he ought to give it all for God's sake. But if it were in such a manner that he played for another, or by deceit or by force, like one who compels another to play with him by force. In this manner he ought to render it to him who has lost. In like manner, I say, of that which is won at tournaments. These things are. The practices of avarice; there are enough of other things for clerks, but this book is made more for laymen than for clerks who know the scriptures. One thing you should know: the avaricious man has a devil to whom he serves, which is called in the Gospels Mammon. And that devil gives him six commands. The first is to keep well what he has. The second is not to diminish it. The third is that he should increase it always, day or night. The fourth is that he should give nothing and do no alms for God's sake, nor show favor to any other. The fifth is that he should not lend or give to the poor and needy anything, nor put himself in peril and jeopardy of what he has in his possession. The sixth is that he should restrain himself and his household from food and drink to save.\n\nThe six heads of the beast of hell are lechery, which is outrageous love and disordered in fleshly delights. Of this sin, the devil deceives a man. .vi. maners. Lyke as sayth saynt Gregory Fyrst in folysshe & false behol\u00a6dynges. After in folysshe and leude talkynges and wor\u2223des. After in false touchynges. After in false kyssynges. After cometh the dede. For fro folysshe beholdynge co\u2223mynycaco\u0304n cometh & speche / & fro speche to touchy\u0304ge / & fro touchynge to kyssynge / and fro kyssynge to the dede. Thus subtylly bryngeth the deuyll that one to ye other. Fyrst this synne is deuyded in two maners. For there is lechery of herte / and lecherye of body. Lecherye of herte hath foure degrees. For the spyryte of fornycacyon whi\u2223che is the fyre of lechery enbraceth the hert / and maketh fyrst to come the thoughtes / the fygures and the Imagy\u00a6nacyon of synne in the herte / and in consentynges / after the herte delyteth hym in folysshe thoughtes / and yet he delyteth how well that yet he wyll not do the dede / & in his thought he abydeth / and this delyte is the seconde degree / whiche may be a deedly synne / so grete may the delyte be. The thyrde degre is the Consent of the heart and reason, and these consents concluded have been deadly sin, when the deed by deadly sin follows the consent, and great burning of the flesh that they have for this sin, and do many sins in a day, seeing ladies and damsels richly and freely adorned, which often disguise and array them proudly, to make fools and minstrels muse and behold them. And truly they sin greatly, for by their courtesy, by their pride, and by their cause they perish many souls, and many people put to death and to sin. For thus says the proverb, \"dame nature is the greatest temptation to the tour.\" For she has not a member in her body but it is a green of the devil. As Solomon says, \"accounts must be given at the day of judgment of the souls, which by the occasion and cause of them are damned. That is to understand when they, by occasion and cause, lead others to sin by their enticement and labor. Lechery of the body.\" This text appears to be written in Middle English, and it describes the sin of lechery and its various forms. Here is the cleaned text:\n\nThe sin of lechery has departed into the lust of the eyes, the ears, the mouth, the hands, and all the five wits of the body, and especially of the vile deed and work. To this sin belong all things of the flesh that move and desire to do this sin. As do these outrages and the excess of food and drink, of sweet beds and soft, of delicious robes and in all manner of excess of the body without necessity.\n\nThe sin of lechery has many states and is departed in many branches according to the persons who commit it. It goes mounting from degree to degree and from evil to worse. The first is of single man and woman who hold no bond of vow, nor of marriage, nor of order nor of religion, nor of anything else. This is the first sin of lechery. The second sin is of common women, and this is more foul and more abominable. For such women are sometimes married and have left their husbands, or sometimes are of religion and refuse no man. A brother is not a cousin, not kin, nor other. The third sin is with a man single with a widow or the reversed. That is, a widow with a single woman. The fourth is too defile a virgin. The fifth is with a wedded woman. This is the sin of adultery, which is grievous. For there is breaking of faith that one ought to keep to another. After this, there is sacrilege when the sacrament of marriage is broken, and sometimes disorder and false marriage result. This sin doubles when it is of a wedded man to a woman married to another man. The sixth sin is when a man uses his wife in things defended and disordered against the nature and order of marriage. A man may kill himself with his own sword. So a man may also die with his own wife. For this cause, God smote Onan the new of Jacob with an evil death, and the devil, named Asmodeus, strangled the seven husbands of the holy damsel Sara, who after was wife to young Tobias. For all the sacraments of the holy church ought to be treated cleanly. The seven deadly sins of lechery are: 1. having carnal company with one's godfather or goddaughter, 2. with one's kinswoman, whose sin increases and disgraces the kinship if near or far, 3. with the kin of one's wife or the reverse, 4. a woman with a clerk. This sin arises and persists much after order and according to dignity. 5. (missing) In the world, a woman of reverence or the reverse: a woman of the world with a man of reverence. This sin increases and decreases according to the state of the persons involved. The twelfth is that of prelates, who should be models of chastity and holy life for all. The last is most foul and abominable and ought not to be named. This sin is against nature, which the devil entices and tempts a man in various ways, which are far too abominable to mention. But in confession, it should be acknowledged if it has happened to him or her. For the greater the sin, the greater the confession. The great shame a man has in confessing his sin is a great part of the penance, according to holy scripture.\n\nThis sin displeases God so much that he rained fire and brimstone sulphur upon Sodom and Gomorrah and destroyed them for this. The five cities sink to hell. The devil himself, who bought this sin, has shame and abhors it when it is done.\n\nThe seventh head of the beast of hell is sin of the mouth, otherwise called gluttony, which has two offices. Of these, one pertains to taste, as in eating and drinking, and the other is in speaking. Therefore, this vice and this sin is divided into two parts primarily, that is, in the sin of gluttony, which is in eating and drinking, and in the sin of the shrewd tongue, which is in foul and foolish speaking. And first, we shall speak of the sin of gluttony, which is a vice that greatly pleases the devil and displeases God. By this sin, the devil has great power in man, as we read in the gospel that God gave permission to devils to enter swine, and when they were entered, they drowned them in the sea. This signifies that the gluttons, who lead the life of hogs and swine, the devils have leave to enter into them and to possess them. They are drowned in the sea of hell and made to eat and drink so much that they drown. When the champion has overcome his foe, he holds him by the throat because he should not release. Just as the devil holds onto his sin in his mouth, the devil rushes to his throat, like a wolf to a sheep to struggle with him, as he did to Adam and Eve in terrestrial paradise. This is the fisher of hell who catches fish with the green one by the throat. This vice displeases much. For the glutton dishonors him greatly by making a sac of donkey's skin his god. This is the belly which he loves more than God and doubts and serves it. God commands that it should fast. The belly says, \"You shall not,\" but you shall eat long and take it more lightly. Also, God commanded to rise early. His god, his belly, says, \"Thou shalt not.\" I am overfull, I desire to sleep. The church is not hare, it will not flee away, and it is not. yet open. It shal wel abyde and tary for me. And whan the gloton aryseth he begynneth his matyns and his prayers & sayth. O god what shall we ete this day / shall we not fynde that is o\u2223ny thynge worthe. After these matyns cometh the law\u2223des and sayth. A lorde how well dranke we yester euen the good wyne / and how good mete ete we. Thenne af\u2223ter this be wepeth the gloton his synnes and sayth. Alas sayth he I wende well this nyght to haue dyed / the wy\u2223ne yester euen was ouer stronge / myn heed aketh. I shal not be eased tyll I haue dronken. This god of the wom\u00a6be of glotonye is ouer euyll. For fyrst he becometh a ta\u2223uerner goer / and frequenteth tauernes / after he playeth at the dyse / and after he selleth his good away / after he becometh a rybaude / an holyer and letchour / and at the laste he hangeth on the galowes. This is the salary and scotte that is ofte payde for the synne of glotonye. This synne is departed after saynt Gregory in to .v. brau\u0304ches For there is synne in fyue maners in etynge & Some drink too much or without reason or measure, or overtly, over plentifully, or overcuriously before time. The root of this sin is to eat before time. Eating too much is a foul thing for a man who has age and discretion, when he cannot abide a due hour for eating and drinking. By great excess of gluttony, it often happens that a man, who is whole and strong, drinks and eats without reasonable cause before time or ordered, and comes to the feast as does a dumb beast. And much thence and maladies bodily happen often, and therefore this glutton says that he may not fast nor do penance. For he says he has an evil head and an evil heart also. And certainly he speaks the truth, and for breaking the fasting days and vigils commanded is a great sin. For he damns himself, and also will have company with him, and withdraws and lets them do well. And leads them unto hell. For he makes them break their fasts. They are fastest at gluttony, and yet they would keep it if it were not for the evil company and flattery. For gluttons and lechers, among all other evils they have committed, have sinned in a way that is properly the craft of the devil: when they let go and withdraw from those who do well, and mock and scorn those who love to do well. Gluttons say that they cannot fast, but they lie. A little love of God causes them to say so. If they loved as much the true glory of heaven as they do the vain glory of the world, they might fast as often for nothing's sake as they do for their worldly occupations and temporal goods. And if they truly desired their salvation. But they are like a child who all day long wants to hold back his food in his hand. And truly, one sins just as much by eating and drinking too early as by having a late supper. These people who so much I. Love to wake by night and wasted the time in idleness / and went late to bed / and rose late, sinning in many ways. First, they waste and lose the time and reverse it, making night day and day night. God curses such people through the prophet. For men ought to do good and occupy themselves on the day, and on the night to praise God and pray to him devoutly, and yield thanks for his gifts. But those who lie in their beds when they should be up and rising must necessarily sleep when they should pray to God and worship him / and miss all the time / and the day and the night. Also, in these great wakefulness, many sins are committed / as playing at chess at tables and at dice / and there are spoken many foolish words and corrupt ones, from which many sins follow and ensue. And also the citizens waste their bodies, their time, their soul, and their wit. The two branches of gluttony are: It is over great wisdom to keep measure in eating and drinking. Those who do so are like a gulf that swallows all, similar to an abyss. It is over great wisdom to keep measure in eating and drinking. Excessive eating and drinking is the cause of death for many before their time. Such excesses and outrages lead to and sour many maladies and sicknesses. But he who will know this measure ought to know that there are many ways to live in the world. Some live according to the flesh and the ease of the body. Some according to their lust. Others according to hypocrisy. Others according to physics. Others according to their honesty. Others according to that which their sin requires. Others according to their spirit, and according to the love of God.\n\nThose who live according to the flesh, as Saint Paul says, kill their souls, for they make their belly their god. They retain neither reason nor measure, and therefore they shall have pain and torment without measure in the other world.\n\nThose who After they live according to Iolite's will, they keep company with fools - such people cannot, will not, or may not keep measure or reason. Those who live according to hypocrisy are the ones who serve the devil. Such hypocrites have two measures. For the two devils that torment hypocrisy are much contrary to one another. One says, \"Eat enough that you may be fair and fat,\" while the other says, \"You shall not eat, but you shall fast so that you be pale and lean, to appear to the world as a good man.\" It is necessary that you, the hypocrite, have two measures - one small and another great. You use the small measure before the people and the great measure where no one sees you. You do not retain the true measures that are honest. In such a manner, the mouth, which is the lady of the house and commander, is then between the belly and the mouth of the glutton. There are three disputations between the belly and the mouth. The belly says, \"I would.\" The mouth says \"I will not be full.\" The belly says to it, \"I will that you eat and take enough and spend lavishly.\" The mouth says, \"I will not.\" I will restrain you. And what shall the sorry servant do, who is servant to his two evil lords? Two measures make the peas. The measure of the belly in another man's house is good and large, and the measure of his mouth in his own house is sorrowful and oversized. Those who live according to the flesh keep the measure of Hippocrates, which is little and narrow, and it often happens that he who lives by the flesh dies. Those who live according to honesty keep and hold the measure of reason, and they live honorably in the world. For they earn in time and hour. And taken in good grace and at worth that which they have curiously, cleanly, and gladly. Those who live according to their sin require such measure as is charged to them in penance. Those who live according to the spirit are they who rule and govern themselves for the love of God like the Holy Ghost. Ensigns and teach them to hold and keep measure, reason, and order. They have the lordship and seigniory over their body, which is so disciplined and endowed by punishment, and so well do they control people through their throats and eyes. You must needs keep the health of your body. Who has the good that you have, and what you may do. You do not eat for the delights of the body, but to serve God. You ought to keep your strength for God, as David the prophet says. Of the reasons above mentioned, some of the wisest men have been subdued and defeated. The third abuse of this vice is to run and take greedily the food, like a dog the carcass, and the greater the gluttony, the greater the sin. For, just as it is not a sin to have riches justly acquired and truly, but not to love them excessively or use them evil, so it is not a sin to eat, but it should not be greedily or disorderly. All manner of foods are good to good people, to them that use them by reason and measure. They without excess and without outrage, and we ought always to praise God and render thanks to God for His goodness and His gifts. By the sweetness of the meal, we ought to think on the sweetness of God and of that celestial and sweet eternal food which fills and accomplishes the desire of the heart. Therefore, men read in houses of religion at meals, because when the body takes its reception on one part, the soul should take its spiritual reception on the other part. The four branches of this sin of gluttony are those whom you overtly will eat and drink, and those who dispense and waste, so that five hundred poor men might be well fed. Such people vary in different ways. First, in great expenses they make. After that, in their use of excessive greed and delight in vain glory, it is not only an excess of the throat, but it is for pride and for the praising of the world that they seek such dear meals and multiply so many dishes, of which often sins grow. The insatiable desire for gluttony is the curiosity of gluttons, thinking of nothing but delighting themselves in food. They are purely licentious, seeking pleasure not only in their throat and mouth. In three things lies the sin of such people. First, in the great effort required in procuring and arranging their food. Second, in the glory and great pleasure they take in seeing and beholding it, and the ability to recall the diligence they put into it, ensuring that the food is well arranged, and that each has his right and proper sauce, and how they may make various dishes disguised for the delight of the mouth. When the dishes or food come in one after another, then the borders for entrees are said, and thus goes the time, and the cats forget themselves and reason sleeps, thinking of nothing of death nor of the sins they do. Their stomach cries out and says, \"Dame throat, let me sleep. I am so full.\" That I am like to break. Then the licorous tongue answers, though you should breach I shall not suffer this licorous food escape me, after the licorousness of food comes vanity, it is to remember it. Then desire and wish they that they had as long a neck as a crane and as great a belly as a cow, so that they might yet devour and swallow more food. Now you have heard the sins that come from gluttony and licorousness, and because these sins sour and come often in the tavern, which is the father of sin. Therefore I will touch upon the sins made and done in the tavern. The tavern is the school of the devil where his disciples study, and his proper chapel where his service is done, and that is the place where he shows and performs his miracles both day and night, such as you may see in many places, the blind to see, the lame and crooked to be healed, to make mad men sane and domesticate men. The devil in the tavern reverses speech, for the tavern is his chapel, as previously stated, where men serve him. When a man goes there, he goes rightly, and when he returns, he has neither foot nor hand by which he can bear or sustain himself. And when he goes there, he speaks well, hears and understands, but when he returns, he has lost all this, just as one who has neither wit, reason, nor memory in himself. Such are the miracles the devil works in the tavern, and I shall tell you the lesson spoken in the tavern. There is red wine, learned, heard, and seen all filth and ordure of sin, that is to wit, gluttony, lechery, swearing, forswearing, lying, misprision, revenge, blasphemy, and many other sins. Then strife, homicides, or manslaughter, are learned there, and the tavern is a pit and a ditch. Theues and their fortress is the devil's warfare against God and His saints, and the taverners who sustain such disorderly people are parties to all their sins committed in their taverns. Whoever thinks of the sins of the tongue is bound to consider and account for what the tongue is and whence it comes, and the harm and evil it does. Sometimes the word is sinful in itself because it is evil, and it is sinful because it proceeds from an evil heart. Moreover, the word is a great sin because it does harm, even if it is fair and well-polished. You ought to know that the evil tongue is:\n\nThe evil tongue is... The tree that God cursed in the Gospels because he found nothing but leeches there. By leeches are understood in holy scripture words. And just as it should be a thing difficult and hard to number the leeches of trees, so it is impossible to count and number the sins that grow from the tongue. We shall set and put ten chief branches that grow from this tree. And these ten branches may be named idleness, uncles, losange rye, detraction, lies or falsehoods, forswearing, contempt, murmur, rebellion, and blasphemy.\n\nThose who abandon themselves to idle words suffer great damage and great peril, which they do not perceive; and they also lose the time which they may never recover. And they lose also the good deeds that they should and could do for their own salvation and health, and lessen the joy of heaven and the treasure of their heart, and fill it with vanity and sin: They discover the pot and the flies enter therein. They call them idle words, but they are... They are not beneficial. For they are costly, damaging, and perilous, as those who avoid the heart fill it with vanity. For they will render reason and give an account strictly at the day of judgment, as God says in the Gospel. This is not a little thing or idle nonsense when it is necessary to yield reason and accounts at the day of judgment before a little thought, and in such a high court as is before God and all his saints. In this idle words, men sin in six ways. There are some vain words of which some tongues are so full that they speak so much before and after that they are like the clatter and clapper of a mill which can never rest. And some words are so curious about themselves that they gladly hear tidings told, often setting their hearts to the disease of those who hear them, so that the recounters are often held in contempt and ridicule. After come the rumors and the fair words, in which there is much vain glory, in those who can subtly handle them. Shew and say them to make the hearers laugh, after being the troughs boards and lies full of filth of ordure and of sin which are called idle words. But they are not, for they are perilous and grievous. After Iapes, the entertainments and plays are not lewd, for they sometimes speak of good men and of those who would willingly do well. By doing so, they might withdraw from their hearts the goodness they have conceived and intended to do. These are not idle words. For you are like an assassin if you withdraw by your tongue a man, a woman, or a child from doing well or from doing a good deed. And God will reward you as well as the king would do to him if you had slain or murdered his own son or stolen away his treasure.\n\nAfter comes the sin of self-conceit, which is great, foul, false, and very vile. For he who exalts himself is hateful to God, for he takes away God's glory and also His eye. As we have said before, This is a most false sign: for his goods of which he might gain heaven, he gives for a little wind, and so it is a most foul sin. For all the world holds him for a fool, for a jester, and for nice, and this branch has five leaves. There are five manners of vainglories. The one is of times past. This is the sin of those who so gladly remember their works and their prowesses, and that which they believe they have done well, or said well. The other is of present time, that is the sin of those who do nothing gladly and pay no pain to do well, nor to say well when they are not seen or heard. They in doing or in speaking, or in signing, avow themselves and sell for naught all that they have done. To this man belongs the sin of those who avow and boast of the good that they have, or of that which they believe they have from their nobility or riches. They are like the cuckoo, which can sing only of itself. The third is of those who are surreptitious and that I shall avenge myself. I will make hills and valleys. The fourth is more subtle, that is of them who dare not praise themselves for shame. But all that ever you other do and say, they blame and despise, as if they were not worth. The fifth is yet more subtle, that is of them who, when men praise them, dare not say it openly, but make themselves humble and say they are nothing worth and sinners three times were they. Alas, says Saint Bernard, it is a sorrowful avowing. They make themselves devils because they should be reputed as angels, and feign themselves evil, to make men repute them as good. But certainly, a man should not be angrier with them than to say you speak the truth. This pertains to the sin that seeks advocates to praise them; The lozengers are nurses of the devil, who give suck to children and make them sleep in their sins through their fair singing. They sweeten the way to hell with the honey of flattery, as sinners should go it the more harshly. This sin is divided into five parts, which are like five leaves on this branch. The first is of these flatterers: when they see that he or she whom they see disposes himself to say well or do well, they show and tell it to him, because he should have vain glory. But his faults they shall never say or tell him. The second sin is that the little good that children do, they double. That is to say, that which they see and feed with flattery, they increase and double, and add so much to it that it is more deceitful than truth, and therefore they are called false witnesses in holy scripture. The third sin is when they make a man or woman:\n\n(Note: The text seems to be in Early Modern English, and there are some errors in the input text that need to be corrected. I have made the necessary corrections while staying as faithful as possible to the original content.) To understand that he has in him many good virtues and much grace, whereasmuch he has none. And therefore holy scripture calls such flatterers enchanters, for they enchant so much the man or woman that they believe better than themselves and believe better what they hear than you whom they see, and say to them better than they know and feel. The fourth sin is when they sing always the placebo of flattery. That is to say, my lord or my lady, you speak truth; my lord does well and turns all things by flattery, whatever he does or says, be it good or evil; and therefore they are called Echo. That is the sound that reverberates in high mountains and woods and always agrees with that which is cried and said, be it true or false. The fifth are the flatterers who defend and excuse and cover the vices and sins of those who will flatter and praise, and therefore they are called writing-tails, for they cover the orders and sins of the rich for some temporal gain. The foxes are likened in scripture to these two serpents, or monstrous beings called sirens. They have the body of a woman, the tail of a fish, and the wings or claws of an eagle. They sing so sweetly that they lull mariners to sleep, and after they devour them. These are the losengers and flaterers, who lure men to sleep in their sins. There are some serpents called sirens that run more swiftly than any serpent in the world. Such people are more cruel than hell, which devours the wicked, but these people run upon the good and beautify them. Such people resemble these flowers, and love dunghills and ordure. This branch has five leaves. The first is when they construct: Lesions and evil are meant to harm and defame others. The second is when they have heard the blame and harm they speak it forth and report it to the people, and adjust it to be held as evil. They eat the man whole, while you eat it not all. But they bite him and bear away a piece. This is the fourth leaf of this branch, which is properly called detraction. For he always withdraws and cuts off a piece of good that he hears spoken of another. For whatever good is spoken of any other before him, he always constructs some thing to say to his reproach, and gives it a but, as thus: he is truly a good man and I love him well, but there are certainly defects in him, for which I am sorry. This is the scorpion which blandishes with its face and stings with its tail. The fifth is when he perverts and turns all to the worse party, and the good into evil. And for that cause he is a false judge and untrue also.\n\nLesions falsify a man, like one:\n\n(Note: The text appears to be in Middle English. No significant errors were detected in the given text, so no corrections were made.) falsed ye ky\u0304\u00a6ges seale / or the bulles of the pope / and bycau\u00a6se that suche men false the money and bereth forthe false letters he shall be Iuged at ye day of day of dome as a false man. The lyer is a\u2223monge the good true men as the false peny amonge the good / and as the chaffe amonge the corne. The lyer is lyke to the deuyll whiche is his fader / lyke as god sayth in the gospell / for he is a lyer / and the fader of lesynges / lyke as he that forged the fyrste lesynge. And yet he for\u2223geth and techeth them forth all day. The deuyl sheweth hym in many maners and in many fourmes / and trans\u2223fygureth hym selfe in many guyses for to deceyue ye peo\u00a6ple. Ryght so dothe the lyer. Then is he lyke the plouer yt\nlyueth of the wynde and of the ayre / and hath nothynge in his entrayles but wynde. And also to euery coloure yt he seeth he chaungeth his sonne. In this braunche ben. thre bowes / for there is one maner lesynge brennynge / another pleasaunt / and another noyenge / and in al thre is synne. For lyke as sayth Saint Austin/ He lies well and with his speaking does good and profit to another, yet he inflicts harm upon himself. But these lies are rampant sins. However, pleasing lies are greater sins, like those of liars, flatterers, minstrels, and tricksters, who speak falsehoods and deceits to amuse the people and make them laugh. It is important to take heed and listen to them, for it is a sin, but grievous and harmful lies are deadly sin. This branch includes all falsehoods, fallacies, deceits, and tricks done and said throughout the world to deceive and harm another in soul or body, honor or reputation.\n\nIt is evil to lie. But it is much worse and greater sin for a man to betray himself. It is a perilous thing to betray oneself, and therefore our Lord protects it. For making an oath is not advisable because one cannot swear without sin. A person often perjures himself and sins when taking an oath. In seven ways a man can sin in swearing. First, when one swears arrogantly, as if one delights in it or as if one were free from oneself. St. James forbids not only swearing when necessary but also the desire to swear. Swearing for no reason is also forbidden. This is defended in the second commandment of the law, which God wrote on the tables of stone with his blessed finger and delivered to Moses the prophet to proclaim to the people. After swearing customarily, like many who do it and can say nothing without swearing. For swearing is nothing other than calling God as a witness, so the cause should be of great and reasonable truth, where one should call or dare call so. \"A lord should be greeted as God witnesses his glorious mother and saints. When one falsely swears, and this happens in various ways, such as swearing by an oath or suddenly, when one is represented, he repents immediately. Such oaths should be abandoned, and penance should be done for the foolish oaths taken. Or when one swears certainly about a thing of which he was not certain. Or when one swears certainly about that which he knows not or cannot accomplish. Or when one swears by creatures, as some say by the sun that shines or by the fire that burns. Or by my head or by the soul of my father. Or such like things. God defends all these oaths in the gospel. For I ought to confirm that which I ought to swear to. I ought not to take witness to anything but the sovereign truth, that is, almighty God, all-knowing, and not to the pure creatures which are.\" Notwithstanding, they swear vainly. For when men swear earnestly by them, they dishonor God. For honor of God ought always to be kept in all things. But when men swear by the holy gospels, by Him from whom the words are written, and when one swears by the holy relics or by the saints of heaven, they swear by them and by God who dwells in them. After one swears falsely of God and of His saints, in this Christians are worse than the Saracens, who swear in no manner and do not allow anyone to swear falsely before them like Christians do. And whoever swears by their law Muhammad, their god, he shall be stoned. In this Christians are more cruel than the Jews who crucified Christ. For they broke none of His bones. But those who swear falsely rent and make more pieces of Him than is made of a beast in the butchery. And there are many false Christian men who in like manner break in pieces our blessed lady and other saints in swearing falsely. And certainly it is wonderful how Christ suffers. After one swears falsely or bears false witness in any manner, whether covertly or openly, or by art, color, or sophistry, the law writes that God who loves simplicity and truth in such a thing, receives the oath and understands the word as they who intend it, simply and without hypocrisy. Much is the great debonairness of God, when such men swear, who know for certain that it is not truth. Or that they promise or grant a thing which they will not keep nor hold, may the devil not strangle them immediately. For when they say as God keep me, or else as God will help me, he puts himself out of the grace of God and of his aid and help. Now they ought of true right to lose wit and mind, and all that they hold of God.\n\nThe last branch of this sin is when one breaks the faith that he has promised and sworn, by his faith or by his oath. For faith. lied and the broker is all one. St. Augustine says that there is none so like to the devil as is the chider. This craft pleases much the devil and delights much unto God, who loves above all things peace and concord. This branch departs from him into seven bows. The first is to strive. The second to chide. The third to threaten. The fourth to curse. The fifth to reproach or to rebuke. The sixth to menace or to threaten. The seventh is discord and to raise hate. When the devil sees peace and love between two persons, it much delights him, and to make them discord, he does his power to make them strive. When they begin to strive and anger comes, then the devil begins to blow the fire of anger. Then, after the strife and anger comes the noise and chiding. Then, as the fire is light and the smoke is up at once comes the flame and leaps out. Striving is when one says to the other, \"It is so,\" \"It is not so,\" \"It was,\" \"It was not so.\" Chiding is when they begin to chide each other. After coming, you encounter the lewd language. This is when they pinch and show it to each other, and say great vilanies and great felonies. There are some so felonious that they are more cutting than rasors, and more piercing than arrows or all else. Such people resemble the porcupine, which is full of pricks and sharp pointures, and is over fell and angry. When he is wrathful, he launches and casts his pricks like arrows out of his body and throws them on the right side and on the left side. He also resembles the felon mastiff that bites or barks on all those that he sees go by the way. After this comes the curses and maledictions. This is when one curses the other. And this is such a great sin that scripture says that whoever curses his neighbor is cursed by God. And St. Paul says that such people may not have the realm of God. And Solomon says that their mouths are like a pot that boils and casts out on all sides, and scalds those who are about it. The reprehensions which are more sinful than when a man reproaches another for his sins and faults, or his folly, poverty, or other defects in him, make him angry and sin. After come the threats and menaces, and then begin the meddling and wars. But above all the sins named, passes the sin of those who, by their wicked tongues, incite and stir up discord and evil will among themselves, who are friends together, and who disturb and let the peace and accord. God hates much such people, as the scripture witnesses.\n\nIt often happens that those who dare not answer or rebuke begin to murmur. Therefore, after the sin of rebuke, we set down the sin of murmuring. How great this sin is and how God takes vengeance and correction of it we shall show. For God often takes vengeance on such, as the holy scripture records. For this reason, ... The earth opened and swallowed Danith and Abiram, and they descended quickly into hell. For this sin, God sent a fire from heaven that burned Chor and all his companions - that is, 200 and 40,000 of the greatest who were in the host of the Lord in the desert. Because of this sin, the Jews lost the land of promise, which God had promised. Of the 600,000 that God had delivered and freed from Pharaoh, king of Egypt, and had nourished for 40 years in the desert with the manna from heaven, only two persons entered the holy land of promise: Caleb and Joshua. But all died with sorrow in the desert. This sin has two branches. Some murmured against God, and some against man. The sin of murmuring against man is in many ways similar to servants against their lords and masters, chamberlains and women against their ladies and mistresses, the poor against the rich. The vulgarians against the nobles. The laity against the clerks and against the prelates. And the cloisterers against the abbots and the officers. And this murmuring grows against these persons of mobility, because harsh commands are made to them, or from fear, or from impatience, because all things are not done rightfully, or from envy, or from felony, and because one is favored more than another, and many other evil rancors. Murmuring against God has many occasions. It is He who has lost grace and patience and wishes to be more than God. For such things that God has made on earth, if He has not made them according to His will, immediately He grumbles against God and sings the devil's Our Father. Likewise, the wicked spirit makes his disciples sing the song of hell. That is,\n\n(Note: The text appears to be in Middle English. The passage describes the various sources of murmuring and dissent among different groups in society, including the laity against the clergy and nobility, and the cloisterers against the abbots and officers. It also mentions murmuring against God and the wicked spirit making his disciples sing the song of hell.) A man who murmurs that it shall always endure in hell is a fool, and one who wishes that God would give him companions of all that He has made, if He sends poverty or sickness or long duration, or takes from one and gives to another, and this is not done at his will, immediately takes against God and murmurs against Him, and what marvel is it that God avenges such people when they would take away His sovereignty, wisdom, and power.\n\nEvil is murmuring, but much more evil is rebellion. Rebellion is a vice that comes from the heart, which is hard, stubborn, and diverse, and always wants its will to be done and its sentence held, and he who wills that others humble and bow to him, and he will not bow or incline to any man. Such a heart is diverse of which Solomon says that it may not fail of an evil end, and just as murmuring is against God and also against man, so is such a heart rebellious against God and man. vice has four branches: for such a heart is forward and rebellious to believe counsel, and to comply and do the commands of God, and to suffer chastisement, and to receive doctrine. Of this vice you have heard in the chapters of pride. Blasphemy is, as St. Augustine says, as much a sin as it grows. [See all the conditions in the chapter of pride written in the rubrics of arrogance at the end.] Now we have shown ten manners of sin of the two kinds; of which the first is idle words, and the last is blasphemy. And this is what Solomon says: \"The beginning of the evil tongue is folly, and its end is over evil.\" Here ends then the deadly sins and all the branches that proceed from them. And indeed, he who should well study this book might well profit and learn to know all manner of sins, to confess himself well, for none may confess his sins well if he knows them not. Now you ought to know that he who reads in this book: This book should carefully consider and take heed if found guilty of any of the aforementioned sins. And if found guilty of one, repent and confess it diligently, keeping oneself from other sins in which one is not guilty. One should also humbly praise and thank God and pray devoutly that He will keep one by His sweet grace.\n\nFury consumes me.\nAlas, infamous.\nSoul save me,\nHope not here,\n\nGracefully dies he who has not learned to die. Learn then to die if you wish to live. For no man can live who has not learned to die. He is rightly called a fool who cannot live nor knows not to die. If you wish to live freely and securely, learn to die wisely. If you ask how it can be learned, I shall now tell you. You ought to know that this life is but death. For death is a departure; this is known to every man. And therefore it is said of a man when he dies that he departs, and when he is dead, he has departed. This life is but a departure. no thing but a very short departure. For all the life of a man, if he lived a thousand years, it is not only a moment in the regard of that other life, which always endures. In torment or in joy, permanent. This testifies to us the kings, the dukes, the earls, the princes, and the emperors who once had the glory of this world. Now they weep in hell, cry and howl, claw and say, \"Alas, what avails us our power, honor, nobility, joy, and all riches.\" Soon is all this departed and failed as a shadow or smoke. And much faster fled from us than birds flying or quarrels out of a crossbow. Thus departs our life. Now we were, and one we are dead, and all our life was not a little moment. Now we are in permanent torment. Our joy in weeping. Our carols and feasts in sorrow. Robes, houses, feasts, dignity, games, riches, and all well-being have failed us. Such are the songs of hell, like holy write. For this life is nothing but a departing, and this death is nothing but a departing. To live is nothing but to depart. Then living in this world is nothing but for dying, and this is true as the Our Father. For when thou beganst to live, thou didst begin to die, and for to approach unto death, and all thy youth and thy old age, and all the time which is past, death has conquered and retained. Thou sayest that thou hast forty years, which is not true; death has them. And never shall he yield them to thee again. Therefore the wisdom of the world is but folly. And certainly the clerks, seeing nothing at all, day and night they do one thing; the more they do, the less they know. Always they die and cannot die; for night and day thou diest, as I have said to thee. Yet in another manner I shall teach this priesthood to understand that thou knowest well how to live and how to die. Now take. he and understand that death is nothing but the separating of body and soul; this is known to every man and is understood. Now teaches us Caton the wise man: \"Learn to die.\" To depart and separate often your soul and your spirit from your body, like many of the great philosophers who so hated this life and despised the world and so greatly desired to die that they killed themselves by their own agreement, but it availed them nothing. For they had not the grace nor the faith of our Lord Jesus Christ. But the holy men who love God and fear Him have passed through the two deaths. For they have died to sins and to the world. Now they await the last death, which is the third, and that is the deceit of soul and body. Between them and heaven is but a little wall; for they pass it by thought and by desire. And though the body is in this world on this side, the heart and the spirit are on that other side in that other world, there where theirs are. conversation is in heaven, as Saint Paul says. Their solace, their joy, their consolation is through thought of the further side in heaven, where their conversation is like Saint Paul says. And therefore they hate this life which is but death and desire the bodily death. For this damsel bears joy that is the death that crowns all the saints and sets them in infinite joy. Death is to a good man the end of all evils, and the gate and entrance of all goods. Death is on this side life, and on the other side also. But the wise men of this world, who are on this side of the river of this world, seem so clear and see nothing on that other side. And therefore they are called fools and blind in scripture. For this death they call departure. And the death that comes to the good they call the end. And therefore they hate death so much, for they do not know what it is, nor on the other side of the river have they conversed, nor do they know anything that goes on. To know what is good and what is evil, look within yourself and the world. Learn to die. Disengage your soul from your body through thought. Send your heart to the other world, that is in heaven, in hell, and in purgatory. In hell, you will see more sorrows and various torments than any man can imagine or any heart endure. In purgatory, you will see even more torments. In heaven, you will see more joy and glory than any can desire. In hell, you will be shown and signified how God avenges deadly sin. Purgatory will show and signify how God purges deadly sin. In heaven, you will clearly see virtues and good works governed and rewarded. Understand these three things, for it is necessary to know them to live well and die well.\n\nNow, pay attention and take heed a little, and do not be displeased or distressed by these three things. Therefore, to know and will to: hate sin Forget your body once a day and go to hell, living there so that you do not go there at your death. Thus do the good men and you wicked. There you shall see all that the heart hates: cold, heat, hunger, thirst, and various torments, as weeping, sighs, and wailings, that the heart may not think, nor shall you see then that this one deadly sin must be so dearly bought. After going to purgatory, there you shall see the pains of souls, which had very repentance for their sins in this world but were not perfectly purged. Now make the remainder of their penance until they are clear and neat, like as they were at the time and hour when they were baptized. But this penance is much horrible and hard, for all the pain that women ever suffered in childbirth and delivery of their children, and also Saint Bartholomew suffered to be flayed alive, Saint. Stephen is to be stoned with stones; Saint Lawrence and Saint Vincent are to be burned and roasted on burning coals. These martyrdoms and torments are not extreme in the scriptural sense for the consideration of torments in purgatory, where souls burn until they are purged of all their sins, like gold and silver are purified in a fire until no more impurities remain. The fire of purgatory is of such a nature that all that is found in the soul, whether it be dead of deed or word and thought that has turned to any sin, however little or great, is burned and purged. Additionally, all venial sins, which we call little sins such as foul thoughts, idle words, false trusts, lies, and all other vanities, are punished and purged until the soul has no more to be purged and is so clean, pure, and neat that it is worthy to be sanctified to enter into heaven, where none may enter unless they are righteous. fyne ryght clene & ryght cleer. This fyre dreden all they that to theyr power kepe theym fro deedly sy\u0304ne / and ye kepe holyly theyr body theyrmouth theyr eerys theyr eyen / and all theyr fyue naturell wyt\u2223tes fro all synnes. And also lyuenas they sholde euery\ndaye dye and come tofore the Iugement. And by cause that none may lyue all withoute synne / lyke as sayth Salamon. For seuen tymes in the daye falleth ye ryght wysman. And therfore by holy confessyon / by teerys by orysons by almesses other good dedes ought euery man to be relyeued / and putte a way fro synne and a mende his lyfe. And to Iuge hym selfe of his sy\u0304nes to the ende that he a byde more suerly the last Iugemente. \u00b6Also to lerne to knowe euyll / and to fle it and all synne grete and lytell. And that he be thenne in ye grete drede of god whiche is the begynnynge of all good and of good lyfe.\n NOw it suffyseth not to leue al sin\u00a6nes and all euyl\u00a6les. But that it be lerned too do good / and yf we lerne to ge\u2223te the vertues / by the whiche we may cast away vices and all sins without which no man may live well or rightfully. If you wish to live well according to virtue, learn also to die as I have previously said to the desirer. Go out of this world and enter the land of living where none shall die nor grow old, it is in heaven. There is learned to live well and all wisdom and courtesy. For there may enter no villain. There is the glorious company of God and of the glorious Virgin his mother, Saint Mary, and of saints. There surpass all goods, beauties, riches, honors, strength, light, science, frankness, virtues, wit, glory, and joy, eternal. There is no point of hypocrisy, trickery, laziness, discord, envy, hunger, thirst, heat, cold, evil, or sorrow, nor fear of enemies. But always feasts and royal weddings, song and joy without end. This joy is so great that whoever shall attain it. A person has tasted only one drop of the most least joy that exists. He should be fired and so enthralled in the love of God that all the joy of this world would be to him stench and torments, and riches a dungeon, and honors but filth and vileness. The desire for it will make him a hundred thousand times more ardently to hate sin and to love virtues and to do well. For love is stronger than fear, and life is fair and honest when a person flees all evils and sins. It enforces him to do all the good he may, not only for fear of being damned but for the desire of eternal glory and for the love of God. And the great cleanness that virtues have and good life, and those whom the love of God leads, come more quickly and more ardently to them, and cost less. The hare runs and so does the greyhound. One flees in fear, the other pursues in desire. The holy man runs to God. Like a greyhound, for he always keeps his eyes and desire toward heaven where he sees you pray, and for it he forgets the gods of this world, like the gentle hound who sees his pray. This is the way and the life to the true and good lovers of God, to gentle hearts that so much love virtues and hate sins, that if they were certain that they should not know the sins nor that God should not avenge them, yet they would not deign to do or consent to sin, but all their thought and pain of their heart is to keep them clean from all sins. And to appear worthy to see and have perpetually the glory of heaven, where the heart enslaved with sin shall never enter, nor fool nor felonious nor proud man.\n\nNow I have well shown to you how one should learn to die and lead and use good and holy life, and for to get virtues, so that a man knows well and evidently what is cleanness, and what is sin, what is alms, and what is virtue. Also that one should. You know and certainly, and judge what is evil and what is good, and what is sin, and can discern the true good from the great good. For a thing not known is neither hated nor desired, and therefore you should know that the scriptures say there are some small things called the little good and some middle good, and some great good, and some very good. It is rightful to all the world that sometimes it is deceived. For they give great goods for little, or the great for the middle. This world is like a fair marketplace where there are many foolish merchants and counterfeits. They sell glass for sapphires and brass for gold, and bladders for lanterns. But he is a good merchant who knows the truth and the proper virtue clearly, like the Holy Ghost teaches us, and another master teaches us to know the great things from the small, the precious from the base, the sweet from the bitter.\n\nThey call the small goods the goods of fortune. Which lady Fortune ever takes and gives, and tears away what is about to fall beneath. These are the precious stones that fools have bought for rubies, for sapphires, and for emeralds. These are also like jewels and young children which God gives to us for solace and for drawing our love to Him. Because He knows well that we are tender and feeble and cannot hold the sharp ways of penance, of anguish and of martyrdom, like the good knights of God who conquer the kingdom of heaven by strength and take it by their prowess and good virtues. Then that is not the great good or rightful. For if that were the great good and true, then fools would be the blessed children of God Jesus Christ, who chose poverty, shame, and sharpness to give and to show to us as an example. And refused the joys, honors, and riches of this world, if transitory, worldly, and temporal goods are true goods, then these are. Not all the true goods are in heaven. Then God is not perfectly good and happy because He does not use such goods. Then God is not good or natural because He gives them not to His friends but more largely to His enemies. If these were true goods, then all the saints, good clergy, and wise philosophers who fled from such worldly goods and despised them as dung, would fail. The holy scripture calls them lies and vanities, nets and greens of the devil. And this is as true as the Our Father. For these are the beginnings of the devil, by which he deceives souls in a thousand ways and binds them, taking and holding them. But the wise merchant, whom the holy ghost enlightens with true knowledge, he knows and can discern what every thing is worth. He sees right well and understands that all the world is not a good morsel for one's heart. One man and in it there is much evil and little good. Therefore he beholds the evils and perils that are in it and knows it is truly said, he who gives not what he loves, does not get what he desires. Such people give the world heaven and forsake overall riches for joy, filth, and ordure for gold, and leave all for God's sake, riches, delights, and honors, and become poor in this world to win good and to obtain the riches of heaven. This is the most fair and secure life that can be in this world. There are others who see that in many ways a man can do his profit and his salvation with temporal goods and it may be had without much loving them. God commands not a man to leave all. They retain them but little they praise them. They use them little they love them, like Abraham, Job, and David, and many others who eschewed and fled the perils. They spiritually profit with them. They should temporarily possess temporal goods and make offerings to heaven with their alms and other good deeds. They can redeem their sins and help their neighbors. They can more deeply love God, fear and doubt Him for the perils they are in, and humble themselves when they see and consider their sins and their faults, in sharp and strait ways of penance, when they dare not go, though for God's sake they will suffer and give, who suffered so much to save them, and would endure thirty-two years in this world to enrich themselves in heaven. They save themselves well but it is hard to do. For it is a lighter thing to leave all goods at once, than to retain them and not to love them.\n\nThe mean or middle of goods are those of nature and doctrine. Of nature, like the beauty of the body, prowess, force, strength, vigor, lightness, debonairness, clear wit, and clear engine for finding, good memory for retaining well, and a good voice for singing well. All these goods aforementioned nature brings forth. In the nativity or birth of a person, doctrine, clergy, and all other goods are obtained through study or custom, similar to good virtues, manners, and other virtues. However, they are not yet truly righteous. Many philosophers, great clerks, emperors, kings, and other princes and great lords, who have had many of these goods, have been damned in hell. Also, the Lord has given these goods to His enemies as well as to His friends. To Saracens, Jews, false Christians, and even to good men. Furthermore, these goods fail at need and can be lost, harming themselves. Although they may not be taken by thieves, death takes them away in the end. I also say that true goods always help and never harm, but certainly foreign goods and graces can often do harm and harm those who have them if they do not use them according to God. For some avaunt (?) them and Ben are proud and displeased with one another, when they have received from God the graces and goods that I have previously named. If they do not use them well and justly, according to God, they will be in greater torment in hell. And strictly they must account and render a reckoning at the day of judgment for what they have done and how they have used and spent it. Notwithstanding, they have received goods that God has lent to them for multiplication and increase.\n\nNow I have briefly shown you the temporal good and the mean good. Now I will show you which is the true good, rightful and perfect. This is he who has the good with right and understanding, for without this was never any good with right. This good is called the grace of God and virtue and charity. Grace because she gives life and health to the soul. For without it, the soul is dead. For just as the body is dead without the soul, so is the soul dead without the grace of God. It is called virtue because\n\n(Note: The text seems to be cut off at the end. If this is the complete text, then the output should end here. If not, please provide the missing part for proper cleaning.) it adorns the soul with good works and good manners; it is called charity because it joins the soul to God and acts as if with God. Charity is nothing else but a pure unity; this is the perfection and benefit to which we ought to attend. Much were ancient philosophers deceived who so curiously disputed and inquired who the true good was in this life, and could not find or know it. Some set their study and their wisdom in delights of the body. Others in riches, but the great philosopher Saint Paul, who was rapt up to the third heaven and passed all other philosophers, teaches us by many reasons that the true good in this life and that the queen of virtues is to love God and to have true charity in oneself. For without this good, none of the other goods rightly exist. And he who has this good of charity has all other goods, and when all other goods fail, this good remains. And above all, charity is the greatest good in the world. The greatest good, which is under heaven, is charity. Furthermore, since you desire and value this good most, which is rightly called virtue, I will show you its value. It is customary for good to be divided into three kinds in the world: honorable goods, delightful goods, and profitable goods. There are no other goods, true or false, good or fair, but these three kinds. You see this openly in the world, for no one desires or loves anything except that he believes it to be honorable, delightful, or profitable. The proud man seeks honorable things. The covetous man seeks profitable things. The delicate man seeks delightful things. And when they seek these things in vain, every man ought to know that virtues have these three properties. For virtue is much honorable and delightful. All virtues are good and honorable. Six things are much desired in this world because they seem more honorable: beauty, wit, prowess, power, frankness, and noblesse. These are the six sources of vanity. Of vain glory comes and poisons a plant. Beauty is a thing much loved. For it is a thing honorable and yet beauty, which the eyes and the body see and love, is a thing false and vain. It is false because he or she is nothing fair. But our eyes are vain and weak, seeing nothing but the outside. Therefore, he who might see as clearly as a beast is called a lynx, who sees through a wall, should clearly see that a fair body is not but a white sack full of stinking dunghill, and like a dungheap covered with snow or with green grass. Furthermore, I say to you this: beauty is much short-lived and not enduring. For it is soon failed and passed away, like a fume or smoke and as the flower of the field. The soul departs from the field or the meadow. Anyone as the soul departs from the body, all its beauty is failed and gone. Then the body's beauty, which the soul has given it, is lost. Therefore, many fools are those who glory in the beauty of the body. But the soul's beauty is the true beauty, which always increases and never fails. This is the true beauty by which the soul pleases God and the angels who see the heart. This beauty renders and gives to the soul graces, virtues, and love of God. For it reforms, repairs, and renders its right impression. That is the image of its maker, which is beauty without copy, and he who best resembles in getting the virtues, in plucking up and casting from himself all sins, and keeping his commandments entirely, is the most fair. The most fair thing under God is the soul, which has perfectly its right form and its right clarity, color of flower, clearness of the sun, figure of man. Pleasance of precious stones, and all that the eye of the body sees of beauty is filth and foul to the regard of the soul, and all that may be thought of beauty may not be compared to the soul.\nClear wit and clergy are things much honorable and much to be praised. But if you will be wise, rightly learn true clergy, that is grace and virtues. That is the true wisdom that enlightens the heart of a man, like the sun enlightens the whole world. This wit surpasses and transcends all the wit of the world, like the sun surpasses the clarity of the moon. For the wit of the world is but folly, like the scripture says, and childishness and madness.\nFolly is in those who so much love the world and its beauty, and cannot know the day from the night. Do not judge between great and small, and between precious and vile. They think the moon is the sun. For they think the honor of the world is true glory, and a little apple a great treasure. They greet Mountaine, for they believe the world is great. But in regard to heaven, it is but power. They believe a glass is sapphire. And they believe their strength and power are much greater, which is more fragile and weaker than glass. Also, I say that this childishness of the world's wit is in those who make themselves wise to care and ease the body and live as children, who seek nothing else but to do their own will. In such people, reason is dead, and therefore they live as beasts, for their wit is all turned and corrupted, like the taste and savour of a sick man or a woman heavy with child, who find more savour and appetite in a sour apple than in bread made of wheat, and more savour in a cool thing than in good meals. These people cannot believe that there is more joy and delight in loving God and serving and honoring Him than in doing the will of their carnal body. For they cannot rightly. Iuge is between sweet and bitter. I also say that the wit of the world is folly in those who are so subtle in finding malice for the sake of deceit, whether by strength, pleasure, or flattery. And they think and study only to advance and enhance themselves, and to harm others. This wit, as Saint James says, is the wit of the devil, who always pays himself to do harm to others. But the true wit that the Holy Ghost signifies and teaches to the friends of our Lord is in knowing without self-conceit what is worthy. He shows that the world is vain in being foul in valor, in loving it and savoring it. The riches are vile and transitory. And the delights are bitter. After he gives feeling that the love of God and virtues is a thing very precious & sweet, for it fills the heart and nourishes it. It is precious, for one may buy God and all that he has. It is sweet, for it is the manna that makes all things sweet, labor is sorrow. Weapons, shame, tribulations, adversities, martyrdoms, and all pains. And all that one may think to love, it makes it savory, like sugar. This is the wit and the sapience whereof the scripture says. This is the sapience out of which grows purity and true conscience.\n\nAfter I say that virtues and charity give great power. Then there is no power by right but in the knights of God whom the holy ghost endows and arms with virtues and charity. In power there are three parties: hardiness, strength, and steadfastness. There is none noble by right but if he has these three qualities: if he is hardy, prudent, and enterprising in great things, and strong and powerful to pursue them and firm and stable to finish them. But without wit and without providence, nothing avails, none of these three things. For, as the book of the art of chivalry says, error without battle cannot be amended. For it is immediately compared. Foolish enterprise is where little profit lies. Much dispute and great pain and peril. These are the enterprises of those who are called wise and bold in this world, whose bodies and souls put them in sin, in peril, and in pain, to gain a little loss and praying, which is vain and of little endurance. But virtue makes a man of great heart and of wise enterprise, who is nothing but earth, so hardy that he dares to undertake to conquer the realm of heaven and to vanquish all the devils of hell that are so strong. This enterprise is good and profitable. For there is little peril and little pain there, but there is glory, honor, and inestimable and perpetual profit, without measure. Whoever has no virtue has no great heart, but he is like him who fears nothing. Such are they who doubt the evils, adversities, perils, and tribulations of the world, and who have fear of losing that which they cannot keep for long. They have no great heart. Give it over for nothing, like those who give their hearts to the gods of fortune, which in truth are right nothing but filth and ordure to the regard of the goods and glory that are perdurable. Then such people are like a child, who loves better an apple or a mirror than a kingdom. But virtue gives great heart truly. For virtue makes them conquer heaven, despise the world, and bear great deeds of penance. And to endure and gladly suffer all the evils of the world and to endure them for God's sake. And also for withstanding and resisting all the assaults of the devil. Like the wise and prudent Seneca says, weeping misfortunes, sorrows, troubles, harms, shames, perils, and all that evil fortune may menace and do, have no more power against virtue than one drop of water has in the sea. Virtue makes a man hardy as a lion, strong as an elephant, firm and durable as the sun, which always runs and is never weary. Then there is no prowess or strength but in virtues. Thus, there is no true lordship but in virtues. A great lord is he who knows all the world. Such a lord gives to a man such virtues and grace. For he sets a man in his right estate, in which he was first set and made. The man was made in such honor and in such lordship that he was lord over all creatures that were under heaven, to whom all things obeyed, and to whom no thing could displease or grieve, and this is the right estate for the man and for his lordship, but he lost this lordship through sin. And might not recover it again but by virtue. But virtue sets a man on high and sets the world under his feet and makes him able to converse in heaven, virtue makes a man, by good right, greater lord of the world than the king is of his realm. For of the goods of the world he has as much as his heart desires, he has his usage and his sustenance, and as much as he may have for sufficiency, and more sustainably than The king has within his realm. For all that he has, good and evil, is his. Therefore, of all that he possesses and rejoices in God's providence, he thanks and loves Him the more, and doubts and serves. In this, he sees and knows that every creature is made to serve him. There is also another great lordship, without which there is none truly, for he is an emperor and lord of himself, that is, of his body and heart, which he justifies in good peace and does his will. For his heart is so joined to God's will that of all that God does, he thanks Him, and it pleases him well. This is the lordship that virtue grants to him who possesses it. Seneca speaks of this and says that as great honor is given to God when thou art lord and emperor of thyself, more so than a king, for how many kings, emperors, and other great lords have there been in the world, and also barons who have cities, castles, and realms that have not this lordship. they be not lordes of theyr hertes. By cause that it tor\u2223menteth ofte / by wrath or by maletalente / or by couety\u2223se / or by desyre that they may not accomplysshe.\nAFter this I saye there is none that hath veray fraunchyse / yf he haue not grace & verue. Then yf thou wylte knowe what is veray frau\u0304chyse of a man & of a woman by ryght. Thou oughtest to vnderstonde that a man hath .iii. maner of fraunchyses. One of natu\u00a6re / another of grace / and the thyrde of glorye. The fyrst is free wyll by whiche a man may chese & do frely good or euyll. This fraunchyse holdeth euery man of god so frely that no man may do it wronge / ne all the deuylles of helle may not enforce a man ayenste his wyll to do a synne without his accorde and consentemente. For yf a man dyd euyll ayenst his wyll / he sholde haue therof no synne / for as moche as he in no wyse myght eschewe it / lyke as sayth saynt austyn. This fredom and frau\u0304chyse hath euery man. But this fredo\u0304 is not in chyldren / ne in wood men / ne in fooles / by cause they A man does not have the use of reason by which he can choose the good over the evil. A man puts away from him this frailty in great part, who sins mortally. For he sells himself to the devil for the delight of his sin and yields himself to him, becoming his servant by sin, so that he cannot cast himself out or put himself from his will. For he has deserved the death of hell if the grace of God does not help him. The second frailty is such that the wise man has in this world, whom God has freed by grace and virtues from the service of the devil and from sin. They are not bound to gold nor to silver, nor to the temporal gods of this world nor to their bodies, which is carnal, nor to gods of fortune, which the death may soon take away. But they have lifted up their hearts and given them to God, so that they praise nothing in the worldly goods, nor honors, nor vanities, nor king, nor duke, nor merchandise, nor power, nor shame, nor death. For they are. Now desiring to the world, and having the heart so deceitfully taken away from the love of the world, they desire death as the laborer his wage for his journey or days' labor. And likewise, they desire it as those in the torment and in the fortune of the sea desire to come to port salvation. And if they are perfectly free in this world as a creature may be, then they fear nothing but God, and are in great peace of heart. For they have their heart in God and are in heaven by desire. And this frailty comes from grace and virtue. But yet, this frailty is but servitude unto the regard of the third frailty that they have who have been in glory. They are truly free. For they are truly delivered from all perils and torments, from fear of death and of the world's greens and empires of misery. For those who are in poverty and suffering of heart and body, without returning, there is none free from it in this world. Those who receive the second fruit of what I have spoken will come to great nobleness. True nobleness comes from gentle heart. No heart is gentle unless it loves God. There is no nobleness but to serve and love God and keep Him from all sins and from the servitude of the devil. There is no villainy but to anger God through sin. There is no man truly gentle or noble of the gentleness of his body. For as concerning the body, we are all sons of one mother. That is of the earth and of the same silth from which we all have taken flesh and blood. Of this part there is none gentle or free. But our sweet father Jesus Christ, who is king of heaven, formed the body of the earth and created the soul to His image and likeness, and all in the same way as it is of the carnal father, is much glad and joyous when His son resembles Him rightly. It is from our Father in Christ, Crist. For by the holy scripture and by his messengers, he teaches us that we should strive to resemble him. Therefore, he sent to us his blessed son, Crist, into the world to bring and give to us the true example, by which we may be reformed to his image and likeness, like those who dwell in the high city of heaven. Those are the angels and the saints of heaven, where each one is of so much more height and nobility. As properly he bears this fair image, and therefore the holy men in this world strive to know God and to love him with all their heart, and purge themselves and keep themselves from all sins. For the purer and cleaner the heart of a creature is without sin, the clearer and more evidently it sees the precious face of Crist, and the more ardently it loves, and the more it resembles. And by that, it has the greater glory. And this is true nobility. that God has given us. And therefore, Saint John the apostle and evangelist rightly says that then we shall be the sons of God, and we shall resemble Him properly when we shall see Him evidently, as He is, in His glory, when we shall be in heaven. For no man sees the beauty of God so discovered and so clearly as Saint Paul says. But then we shall see Him face to face properly and clearly when we shall be in glory, in His joyous company. The true nobility of a man begins with grace and virtues, and that is perfect glory. This nobility makes the Holy Ghost in the hearts that He purges and enlightens in truth and in perfect charity. These are the greatest goods that God has done to angels, as Saint Denis says, by which they resemble their Maker. Thus the Holy Ghost works by grace and virtue in the hearts of good men, by which they are reformed to the image and to the likeness of their Maker, Jesus Christ, as much as it may be in this life. For a mortal life, they raise themselves to God and embrace themselves with the love of God. And all their intention, their will, their memory is converted to God. This love and this embrace and desire which unites and joins the heart to God, so that they will nothing but that God will. There is not between them and God but one self will. And then He has the image and semblance of God as much as it can be had in this world. And this is the most great nobility and the highest gentility to which one may attain or mount. How far from this nobility and from this gentility are those who make themselves so noble and so fine. Of this poor nobility that they have from their mother the earth, which bears and nourishes hogs as well as emperors and kings. And they boast of their gentility because they believe they are of more gentle birth than the others. And of this kinship and parage connection. they ryght well recounte and tell. But that other syde & that other nobles they beholde nothynge at all / of which cometh veray noblesse and the gentyl parage. They shol\u00a6de beholde and take hede to theyr veray exemplayre Ie\u00a6su cryste / whiche more loued and honoured his moder / than dyde ony other man. And neuerthelesse whan one sayd to Ihesu cryste. Syr your moder and your cosyns stondeth without to seche you / he answered to them and sayd. And who is my moder / and who is my fader and cosyns / who some euer do the wyll of my fader that is in heuen / he is my broder / he is my fader / my syster / & my moder. For this is the noble syde and the gentyl kynred by whiche cometh and groweth to the herte veray glory and of that other groweth and spryngeth vayne nobles and pryde.\nNOw I haue suffysauntly shewed to ye that there ben no goodes honourable by ryght but vertues and charyte. This is the fayre loue of god. For there is none other good prouffytable without this vertue of charyte. This wytnesseth to vs saynt If I had as much knowledge as to know all clergy and all languages, and spoke as well as men or angels, and knew all the scriptures and the counsel of God, and delivered my body to martyrdom and gave all that I had to poor people, and did miracles that the mountains leaped from one place to another, yet I would not be saved without the virtue of charity. Now consider and take heed that Saint Paul, whom we ought to believe, has here named the greatest things and the most profitable: the alleviation of the body, to aid the poor people, to convert sinners, and to have knowledge of languages. The apostle says that all these things do not suffice without charity, and if such and so great things do not suffice, what then will lesser things do? Reflect on this proverb commonly said: A man is as valuable as his land is valuable. This is as true as the Lord's Prayer / he who truly understands / how a man is of no greater or lesser value. And this is undoubtedly the case that he has love and charity of God / and he who has more is worth more / and he who has less is worth less / and he who has nothing is worth nothing. For just as a man has temporal goods, like gold or silver or other riches / or spiritual goods or natural goods, like art, subtle engineering, science, clergy, strength, prowess or other goods / how shall I say it, they profit him, for they are the most part more cruelly damaged / because they misuse the goods that God has lent to them to multiply and to win than are those who have nothing. Also, if he does bodily works, like laborers, minstrels, and other workmen. Or if he does spiritual works, like fasting, waking, clothing the poor, and giving alms / if this is without charity / none of it avails anything / for he shall\n\n(Note: The text appears to be in Middle English. No significant OCR errors were detected.) But he who has virtue and perfect charity of all that God sends him in this world, he does his profit and conquers grace and glory. Charity is good and sure merchandise. For over all it wins and never lets go. She gathers all the good wares and makes them all hers, and she always has her penny again. This is the love of the heart which is the penny, with which she buys all the goods of the world, and it remains always in the memory, the love of charity has in all places its sales. Charity wins in all quarrels and has victory in all battles. She does so much that it is as much worth to her to give a penny as to another a hundred pounds. And also charity does so much that it equals one as much to fast one day as another all the Lent, and to say one Our Father as another to say a Psalter. And this is for no other reason, but because as much is a man worth as his land is in value, and so much are worth his goods. Works for as much as a man has true love in God, he wins more every day. The love which a man has for God is the purpose and weight of St. Michael. For nothing else may not weigh when one takes every day his wages, but love and charity. Therefore I say that there is no good profitable, properly to speak, but fair love and charity.\n\nIn like manner as God made man of body and soul. Rightly has He given two manners of delightful gods to draw his heart to Him, and in whom is all the true delight. The same good things come forth, and by the five senses or the body - by seeing, by hearing, by smelling, by tasting, and by touching. These five senses are also as five conducts, by which the delightful goods of the world enter the heart to delight and please and draw to the true delights which are in God to serve, to love and to honor Him, for all the delight of this world that you five senses have, are not but a drop. Of dew to the regard of the fountain that is Jesus Christ. But of the great sea of these goods descends the dew drop, when one sees it far resembling a precious stone. But when one intends to take it, it falls to the ground and becomes nothing. Thus is it of the delights of the five wits bodily, when one thinks or figures or wishes, or desires them; it appears much precious. But when a man has and holds them, immediately they are lost, and become trifles and dreams. Think on the delight of the last year and of your dream at night, you shall see it all is one; they pass and come again, and in no manner may they fulfill the heart of a man. And if in a drop there is as much sweetness as it is the sweetness of all the fountain, then that is a delectable good. And therefore the wise and holy men in all that they saw in this world, and tasted of the delectable goods of the world, preferred God, and most desired His love. The drops are sweet, the more they are desired to reach the four-teenth celestial. Therefore, it is well known that the more one forgets the drop, the more he loves the fountain, and the reverse. The more one loves the drop, the more he hates the fountain and forgets it. The more the sweetness of the world pleases a creature which he so much desires, the less he has of the sweetness of God. Therefore, good men take the least of the sweetness of the world as much as they can and will not use the fleshly delights or the pleasures that come from the five bodily senses. Good Lord God, how much are they fools, and more than beasts, who know well that the body of a man is the most foul thing that can be, and that the soul of a man is the most noble, precious, and noble creature that can be. Therefore, they should not think that the goods that come from the body are more delightful and sweet than those of the spirit, which are true. Good and pure and enduring, and may it fulfill the heart and replenish it. Such goods God gives to a man in this world, who gives to him peace of heart and victory against his sins and against the enemies of hell. And gives to him glory of conscience and an appeasable heart, when he replenishes it with love and spiritual joy. Of such joy and such delight, no semblance or comparison may be found in the joys of the world, nor are they but drops to the regard of the fleeting sweetness that is Jesus Christ. This is the fountain of sweetness of which our Lord speaks in the Gospel: \"Whoever shall drink of the water that I shall give him, he shall become a wellspring of water springing up into eternal life.\" This is the fountain of joy, of sweetness, and of charity, which may fill and replenish the heart. And none other thing whatsoever may fill it.\n\nOf this fountain have tasted David the prophet, who says in his Psalter: \"O Lord.\" God, how much is the multitude of Thy sweetness which Thou keepest for Thy servants and bestows upon Thy friends? Those who have truly tasted and savored this sweetness that God has given to His friends, should despise all the delights and all the joys of this world, and should choose and retain the spiritual joy. And should be like those who thresh the grain and separate the flower from the chaff, and like those who make oil, who take the clear pure fat and leave the gross matter. For the joy of the heart that comes from God to love, to serve, and honor Him, is true perfect joy, as the proverb says. That none has perfect joy if it does not come from love. And therefore this joy is called oil in holy scripture, as our Lord says through the prophet. I shall give, says He, oil of joy for weeping. This is the joy of the heart pure and true for weeping of penance. Of this oil are anointed those whom God has made kings and lords of the world. A man is perfectly Christian when anointed with holy chrism. For \"Christ\" is derived from \"chrism,\" which is of Christ. He who is anointed with such anointing, which is of joy and love of God, lives in God, and God in him. The apostle speaks of this as the life of a Christian: it is to speak rightly, the life of a man. This is a good life and blessedness that Christian men ought to seek and desire to obtain, the impermanent life. You know well that he is not in life but in longing, who always lives in pain, in thought and anguish. Now weep, and laugh at once. Now at ease, now at misery, now in anger, now in peace, now in joy, now in sorrow. Whoever will lead a good life and live justly without sin, seek him who has the true good, and he shall have an honorable, delightful, and profitable life. Then he shall live as a man. Reasonably, that is to say holy, naturally, wisely, joyously and merrily. Merrily without anger, wisely without error, and joyously without sorrow. And this life has one source by grace and virtue, and none otherwise.\n\nNow I have shown to the general audience before the dignity and value of the virtue of charity. For great profit comes from having it, as joy, honor, and enduring glory. But because men do not know this thing so well in general as they do in particular, my intention is to speak of virtues in particular, so that each one who studies this book may order his life by virtue and good works. For little would avail knowing the good if he does not do it. As Saint James the apostle says, \"Who knows what is good and does not do it, he sins and transgresses. He is a fool.\"\n\nThat knows the right way and earnestly departs from it\n\nThe holy scripture says thus. The wise man or woman has a beautiful garden full of verdure and fair trees, and of good fruits, whereof God says in the book of love to the holy soul. My sister, my friend, thou art a garden enclosed by two closures. That is, of the grace of God and of angels. This garden was planted by the great gardener. That is, God the Father, when He softened and made the creature's heart human and sweet and treatable, like wax heated. And as good earth well tended and cultivated, and worthy that good impetuses should be there placed. These impetuses are the virtues which the Holy Ghost bequeaths with His grace. The blessed Son of God, who is the true Son, by the virtue of His clarity makes them grow high and profitable. These three things are necessary to all things that grow in the earth: that is, the earth convenient, humid, and heat reasonable. Without these three things spiritually, may not the impetuses of virtues grow nor bring forth fruit. These three things make the grace of the Holy Ghost in. The heart of a person makes him grow and flourish, becoming a delightful garden full of good and precious trees. Likewise, God planted an abundance of good trees and fruit in paradise, and in the middle, he planted a tree called the tree of life. Its fruit had the strength and power to keep those who ate of it from dying and from ever having any sickness or disease. Spiritually, God does this in the heart of a person. The great gardener, who is God the Father, planted the trees of virtues. In the middle, he set the tree of life, which is Jesus Christ, who said in the Gospel, \"Whoever eats my flesh and drinks my blood has eternal life.\" This tree nourishes and embraces by its power all who are in paradise. By the virtue of this tree, all other trees grow and bear fruit. In this tree is all good, as much as there is. This tree is to be found. The route of this tree is rightly praised and to be loved for many things. For the route, for the fruit, for the stock, for the flower, for the odor, and for his fair shadow. The route of this precious tree is the great love and the outrageous charity of God the Father, of whom He loved us so much that for buying back His evil servant, He gave His right blessed Son and delivered him to death and to torment. Of this route speaks the prophet and says thus: \"A rod shall shoot forth from the root of Jesse.\" This word is as much to say as \"embracer of love.\" The stock of this precious tree is the precious flesh of Jesus Christ. The heart of this tree, that was the holy soul in which was the precious marrow of the wisdom of God. The bark of the tree was the fair conversation without guile. The droppings of this tree and the body were three precious things and of right great virtue, which issued and dropped out of the precious members of Jesus Christ that were the water, the tears, and the blood. The leaves of this tree were the precious and holy words of Jesus Christ that healed all maladies. The flowers were the holy thoughts of Jesus Christ, which were fair, honest, and bearing fruit. The fruit were the twelve apostles who fled the world and nourished it with their holy doctrine, examples, and good works, and with their benefits. The branch of this tree, in one sense, are all the chosen who ever were, and are, and will be. In another sense, his branches were his fair virtues and glorious examples, which he showed by works and taught them with his mouth. These were the perfect virtues, full of true benevolence and blessedness, which Jesus Christ showed to his private friends, the twelve apostles, whom he led into the mountain, and there he sat, as the gospel says, and his disciples were about him. Blessed are the poor in spirit, for the kingdom of heaven is theirs. Blessed are the meek, for they shall be lords of the earth. Blessed are those who mourn, for they shall be comforted. Blessed are those who hunger and thirst for righteousness, for they shall be filled. Blessed are the merciful, for they shall find mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called sons of God. These are the seven branches of life of the blessed Son of God, Jesus Christ. In the shadow of this tree, sin and a good heart should dwell, and these fair branches, which bear the fruit of eternal life, should be seen and beheld. In these branches and in these seven words is enclosed all heaven, all perfection of grace, virtue, and blessedness, as much as can be had in this world, and to have and attain in that other. For these are the seven rules of holy life which Jesus Christ taught to his disciples. Children. This is the very philosophy that the master of angels taught to his disciples. In these words is enclosed all the sum of the true perfection of the new law of love and of sweetness. And it is well said new, for it may well grow old like the old law to the Jews. And because the soul had grown old through sin, it is made young again and become new by these aforementioned words. It is very new and disguised from the other laws, for law is said because it is bound. But the other binds and this unbinds. The other accuses and this discharges. The other threatens and this promises. In other laws is plea, in this new law is peace. In other laws is fear, in this new law is love. The other have malediction and cursing, this new law has benediction & blessings.\n\nThen this new law is full of benefit and blessedness. And therefore blessed are all those who keep it and accomplish it. This says Solomon. For all who keep it well wins the tree of life, perpetual. Then these seven words above said, which God spoke, are called blessings. For they make a man blessed as much as he can be in this present life, and yet more blessed in that other. Now you have heard what the tree of life is, which is in the middle of paradise, that God planted in the holy soul. In the shadow of this tree grows and produces the fruit. The tree of virtues, which God the Father, who is the great gardener, planted and set in this garden, and did besprinkle it with the fountain of grace, which makes it grow green, flourish, and hold it in virtue and life. This aforementioned fountain is divided into seven rivers. These are the seven gifts of the Holy Ghost, which arouses and begets in the Lord, who came into this world to seek and save that which was lost, knowing well our poverty and weakness, by which we may fall into sin. But by ourselves, we cannot release ourselves from sin nor obtain virtue, nor do any good thing, unless it be by the grace of God, or if it comes from His gift. And He promises much to us, that if we ask and demand anything good for us and it is rightful, we shall have it. Yet, the courteous Jesus does more for us in his kindness. He is our advocate who forms our requests and petitions. For we do not have the wisdom if He did not form them for us.\n\nThe petition, the request or prayer that sweet Jesus informed and taught us with his blessed mouth, is very fair, very good, and quite short, as we should retain it well. That is the Our Father, in which are seven petitions and requests, by which we ask our good Father Jesus Christ, that He give us the seven gifts of the Holy Ghost, that He deliver us from the seven deadly sins, and that He take them away from us. Here are the seven virtues that a person, through God's grace, should cultivate in place of the sins mentioned before: the seven virtues that lead us to the seven blessings of perfection and holy life, granting us the promises that the gracious Jesus made and promised to his chosen people in the seven words stated above. Our intention, with the aid and grace of the Holy Ghost, is first to speak of the seven petitions of the Holy Ghost contained in the Lord's Prayer. Afterward, I intend to discuss the gifts of the Holy Ghost. Following that, the seven virtues against the seven deadly sins.\n\nThe seven petitions and requests are like seven fair maidens who never cease to draw living waters from seven rivers to water and awaken these seven trees that bear the fruit of eternal life.\n\nA child is set to school and learns his (Pater Noster) at the beginning. Whoever wishes to learn this from the Clergy and come to know it, he must be little and humble, as a child. For our benefit. Master Jesus teaches his disciples this clergy, which is the most profitable and fairest. Anyone who attempts to understand and retain it truly knows and understands it.\n\nFor those who think they understand it, nothing is known of it by the bark or rind without delving into the letter itself. This letter is valuable not only for the margin, of the godhead and the great substance within, which is so sweet. It is short in words but long in substance, subtle to understand.\n\nThis prayer and orison surpasses and transcends all others in three ways. That is to say. In brevity. In dignity, and in profitability.\n\nThe dignity lies in the fact that the truly blessed Son of God composed it for God the Father in brief words. God the Holy Ghost, touching his deity, wills that it be brief in words, for it excuses no one from learning it and committing it to memory. Additionally, it spares no one from being grieved. \"To say it willingly and often, and to show that God our Father hears us right away and grants it gladly when we pray with a good heart, not of long delay nor of polished words nor rhymed. For truly Saint Gregory says, Verily to work is not to speak fair and glowing words with the mouth, but to cast out weeping and deep sighs from the heart. The value and profit of this prayer or orison is so great that it compiles and encloses within words short all that which may be desired from the heart and prayed and demanded from the mouth. That is, to be delivered from all evils and replenished with all goods. Thus begins the holy Father our Father, who art in heaven. Behold now how our blessed advocate, and our right good and blessed master and sovereign redeemer and savior, Jesus Christ, the wisdom and wisdom of God our Father omnipotent, who knows all the usages and all the laws of his court, teaches us to pray: Our Father who art in heaven.\" well / and to speke wysely / subtylly / and shortely But certaynly yf the fyrst worde that thou sayst. Fader our that arte in heuen / yf that it be well vnderstanden & well pursued he shall gyue to the all thy request and all thy demaunde. \u00b6For saynt Bernarde sayth that ye oray\u00a6son that begynneth by the ryght name of god the fader / gyueth to vs hope to Impetre and gete all our prayers and requestes. This swete worde (fader) whiche maketh swete all the remanaunt / sheweth to the that / whiche yu oughtest to beleue and somoneth the to that / whiche yu oughtest to doo. And these two thynges saueth the man whan he beleueth well and aryght. And whan he dooth after that he ought to do / whan thou callest hym (fader) thou knowest that he is lorde of the house / that is of he\u2223uen and of erthe / and capytayne and begynnynge. And fountayne of whome all creatures and al godes cometh This knowlegest thou in that / his puyssaunce & myght. \u00b6After I say by cause that he is a fader / he is ordeyner gouerner / and purueyer of His men and particularly his children, whom he himself has created, formed, and fashioned to his likeness, you know this is a sign of his wisdom. Yet, he is a father by nature and right, and he loves what he has made. As the Book of Wisdom says, and he is kind and nurtures his children, and they prosper better than they can devise. He beats and chastises them when they misbehave or offend, for their profit and wealth, as a good father does. And gladly he receives and takes them to mercy and pardon when they have transgressed or offended, and return to him with great repentance. By this we know his bounty and his great kindness.\n\nNow I have shown you this word: when you say \"Father,\" his power, his wisdom, his bounty, and his kindness. On the other hand, he remembers yourself, your nobility, your beauty, and your riches.\n\nOf greater nobility, you cannot be a son. Nor can you. \"A king so great. Not to such a mighty and powerful an emperor as God. For greater riches you may not have than to be his heir to all that he has. A greater beauty you may not have than to resemble him by right. This beauty is so great that it surpasses the beauty of man and angels. Then this word (father) reminds you that you are his son, because you strive to resemble him as a good son should resemble his father and follow him in all good virtues and good works. That is to say, you be wise and noble, vigorous, strong, and powerful to do good, keep yourself from all sins, and strongly resist against the temptations of the devil. And you be wise and advised, generous, courteous, sweet, and debonair, clean without villainy, and without sin, like your father our Lord Jesus Christ. And that you hate sin and filth and all evil, as does your good father Jesus Christ, so that you do not forsake him.\" Remember, Father, every time you say it, that if you are his good and true son, you ought to resemble him by nature, commandment, and right. You owe him love, honor, reverence, fear, service, and obedience. Now think, when you say your Pater Noster, that you are to him a good and true son, if you wish him to be to you a sweet and debonair father. It is said to a knight. Consider, son, whom you accompany when you say \"give to us,\" not \"give to me.\" None should say \"Father our,\" but he who is his son by nature without beginning and without hegemony. Ending. That is the blessed son of God, Jesus Christ. But we are not his sons by nature, but in as much as we are made to his image and to his likeness. So are the Saracens and the Jews; we are his sons by grace and by adoption. Adoption is a word of law. For the law of the Emperor, when a high man has no children, he may choose the son of a poor man if he will, and make him his son and his heir if he will, by adoption. This is by adultery. And by it he shall be his heir and his heir and have his heritage. This grace has given to us, the son of God the Father, without our merit, as St. Paul says, when he made us come to baptism, where we were poor and naked, and all sons of wrath and of hell.\n\nThen when we say \"Father our,\" and we say \"give to us,\" we accompany with us all our brethren by adoption,\n/ the which are sons and children of our mother, the holy church, / the faith that they received in baptism.\n\nNow we show then by this word (ours) the largeages. and you, courtesy of God our Father, who gives more gladly to many than to one, says Saint Gregory, the prayer that is common is much worth and profitable. In like manner, the chalice is more employable and profitable when it serves and lights many men than when it serves and lights but one man alone. This word (Father our) admonishes us to render thanks with all our hearts for this grace which God has bestowed upon us, by which we are His sons and heirs, and that we ought to love our brother and Father Jesus Christ most ardently, who has accompanied us with Him to this grace. This word (our) admonishes us to keep in our hearts the Holy Ghost, who is our witness to this adoption. And as it were, a pledge or dowry, this says the apostle Saint Paul. By whom we are sure that we shall have the inheritance of our Father in heaven, our Lord Jesus Christ. This word \"Father our\" teaches us and says that we are. All brethren, both great and small, poor and rich, high and low, of one father and of one mother. That is, of God and of the holy church. And that no man ought to despise or disrespect another, but to love him as his own brother. And one ought to aid and help one another, like the members do of one self body. And also we ought to pray for one another, as the blessed apostle sweet Saint James says. And in this our profit is great, for when thou sayest thy prayers in common, thou hast a part in all the commonality of our mother, the holy church.\n\nAnd for one Our Father that thou sayest, thou winest more than an hundred thousand. This word (our) teaches us to hate three things in particular. Pride. Hate, and Avarice. Pride puts a man out of company, who will be above all other people. Hate puts him out of company. For when he hates and wars with one, he wars with all the others. Avarice puts him out of company. For he will not help himself, nor allow his. \"Things come together, and therefore such people have no part or company in the holy Father our Father. This word shows that God is ours if it is not in our default, if we will. The Father, the Son, and the holy Ghost: this is if we keep his commandments, as the gospel says. I say two things, as I will say, \"He who is in heaven,\" it means \"which art in heaven.\" I say two things: he is, and he is in heaven. It is found in holy scripture in two books of the law that God appeared to Moses the prophet on a mountain and said to him, \"Go to Egypt and say to Pharaoh on my behalf that he deliver my people, the children of Israel, from the servitude in which he holds them.\" \"Sir,\" said Moses, \"if it is commanded of me how you are named, what shall I say?\" \"I am that I am,\" said God. Thus shall you say to the children of Israel.\" Israhell. He is the one who sends me to you. The holy and good clerks among all high names of our lords claim that this name is the first and most proper. It most rightly teaches us what God is. For all his other names either speak of his bounty or of his excellence or of his wisdom or of his power or that he is such and such. That is the right good, the right wise, the right fair, the right powerful, and many other words said of him to his length and praise, and which say nothing of the being of God but we, who are gross and rude in speaking of such a high thing, speak of God like one speaks and deals with a man whom he knows not by name. Thus, he is a king, he is a duke, he is an earl, he is so great, he is so fair, he is so rich, he is so large. And many such properties and accidents. But he himself does not rightly reveal his own name. Speak of God / we find many fair and sweet words. Which show something of Him / But there is no word so proper / as this same word following. (qui est.) which so properly is revealed to us and so subtly / in as much as our understanding may stretch and comprehend. For our blessed Lord Jesus Christ is He who is alone. Like Job says / He is alone. For truly He is the only one who is enduring without beginning and without end. But this cannot be said of anything else.\n\nAfter He is very true and trustworthy. For He is the way and the truth. All manner of things that are created and that are creatures / are vain and emptiness. As the wise king Solomon says / And they are nothing in His regard. And to nothing shall they come / from whence they came, if He withholds and sustains them not. And also preserves and keeps them by His power / yet also He is the only establishment and steadfastness. For He is always Himself / and in one self point without trouble. Change him in no manner; this says Saint James. All other things are movable in some manner of their nature. He is properly called that which is. For he is truly without vanity, establishment without beginning, without end, without being and without not being. Now you ought to understand here that he is. And that there is nothing that may be better known than this, that God is. Therefore I counsel you not to inquire further. For you may soon err and go astray. Father, who art in heaven.\n\nTruth it is that he is omnipresent on earth in heaven, in the sea, and in hell, like as he is in heaven. But it is said that he is in heaven because he is more seen there, more known, more beloved, and more honored.\n\nAfter I say that the dear Savior Jesus is in spiritual and doubtful persons. That is, in the holy hearts which are high, cleansed, clean, and purged. From all sin is heaven. For in such hearts is it seen, known, honored, and loved. Now you have heard these four words, \"Pater noster quies in celis.\" The first word signifies honoring God. The second, loving God. The third, fearing God, for He is always just and immutable. The fourth word signifies humbling oneself to Him, encouraging and enforcing obedience to His commandments. Whoever attains these four things without doubt will be blessed. The first word above mentioned shows us the length of His eternity. The second, His generosity. The third, His depth of mercy and truth. And the fourth, His majesty, whoever shall have these four things attained will be blessed. Now you have heard the prologue of the holy \"Pater noster,\" which is like an introduction. entre in to a towne. A lorde god who ye wel coude all this songe / he sholde fynde therin many swete notes. For it is no doubte that in the prayer and songe spyrytuell whiche the sapyence of god made / he that taught the byrdes to synge / hath many notes and wordes subtyll & swere in his holy songe and prayer of the holy Pater noster / how well that it contey\u00a6neth lytell letter. In this songe & excellente oryson ben the seuen petycyons & requestes of ye holy Pater noster whiche gete and Impetre the seuen gyftes of the holy ghoost / whiche put awaye and destroye the seuen vyces capytall of the herte those ben the seuen deedly synnes. And they plante / and nourysshe the .vii. vertues / by the whiche one may come to the seuen blessynges. Of these vii. petycions and requestes The thre fyrst make a man holy as moche as he may be in this worlde. The .iiii. af\u2223ter maketh hym parfytly Iuste. All the holynesse of a man that is made to thymage of the holy Trynyte after thre thynges that ben in ye soule / yt is to wete / memorye entendement and wyll is in thre thynges. In this that the soule be parfytely purged / and the wyll parfytely\nenlumyned / and the vnderstandynge parfytely confer\u2223med in god / & with god in the memory. And the more ye soule receyueth of god these thre thynges / the more ha\u2223bundauntly and more proprely she approcheth more too his ryght grete beaute naturall. That is to the semblau\u0304\u2223ce of the fader / and of the sone / & of the holy goost. That is whan god the fader confermeth vnto hym his memo\u00a6ry. God the sone enlumyneth to hym his vnderstandyn\u2223ge. God the holy ghoost purgeth in hym his wyll. These thre gyftes we requyre in the thre fyrst petycyons of the holy pater noster / whan we saye. Sanctificetur nomen we shewe to our good fader curteysly our pryncypall de\u00a6syre / whiche we ought alwaye to haue. That is that his gloryous name be sanctyfyed / and that it be confermed in vs. Thenne whan we say. Sanctificetur nomen tuu\u0304. we shewe to our good fader Ihesu cryst curteysly our de\u00a6syre. That is to saye. Syr This is our sovereign desire. This we request above all things that your blessed name be sanctified in us. That is, your good reputation, your knowledge, your faith be confirmed in us. In this first petition, we request the first and principal gift of the holy ghost. That is the gift of wisdom which makes the heart steadfast and confirms it in God, and joins it so that it may not be disdained or deceived. Wisdom is said to be savory and for savoring, for when a man receives this gift, he tastes and savors and feels the sweetness of God, like the sweetness of good wine tasted better than seen. But to understand this better, know that this word (sanctify) is as much to say as pure, as gold, as earth, as dyed in blood, as confirmed. In these five ways is the holy ghost of wisdom sanctified in the heart of a man. First, he cleanses and purges, like fire fining and purging gold. And the soul, after he takes it away from the earth, that is from all carnal affections, makes all things loathsome to him that which he was accustomed to love. Like water is hated to him that is lecherous to the good wine. After he has humbled himself, he leaves all charges and puts himself all to think of God and to love, serve, and honor Him, like the church and the monastery are dedicated to the service of God. So that he ought to do nothing but to serve and honor God. After he dies in blood. For he puts himself in one so strong and ardent love and in such sweet love of Jesus Christ and of devotion that when he thinks on Him and on His passion, he is as if he were all drunk with that precious blood that Jesus Christ shed for him in His holy passion, like a sop in wine. This is a new baptism. For to die and to be baptized is all one. After he confirms himself in God so strongly that nothing may dissuade him. desire it. Now, if you wish to say this word, your name be sanctified in us. That is, give to us the gift of wisdom by which we may be refined as gold and silver in the furnaces, and cleansed from all orders of sin, by which we are drunk with your love and that all other loves be bitter to us because we are given to you and to your service, so that we never recoil from any other charge, unless we are only cleansed from all sins and died in grace, renewed and re-baptized in the precious blood of Jesus Christ by the devotion of fervent love for this, that the blessed name of our good father Jesus Christ be so confirmed in us that he be our good father, and we his sons and servants, as obedient to all his commandments, and in such a manner that nothing whatsoever may come or happen to hinder this fasting or this grace. Much is great the grace of God, who wills the human will to be so rooted in God. \"confirmed that it may not waver or move for no temptation. Much greater is a thing when one is so affirmed in the love of God and so drunk in his sweetness that no solace, no comfort, no pleasure may be had but in him, and then is the heart perfectly confirmed in God, when the memory is so fastened and joined to him that it may not think on anything but him. And this we say. Sanctify your name. This is to say. Lord, your name be sanctified in us.\n\nCome your kingdom. This is the second petition and request of the holy Father our Lord, where we pray and require that your realm come to us and be within us. Our Lord says in the gospel to his disciples, \"Understand well how this may be, for where God gives to a person in his heart the spirit of understanding. Thus, as the sun takes away the darkness of the night and wastes the clouds and mists in the morning, so this spirit wastes and takes away all.\"\" The darkness of the heart reveals all its sins and faults, great and small, just as the rays of the sun reveal the motes and dust in a house. This spirit of understanding also reveals, on the other hand, not only what is within it but what is beneath it \u2013 hell \u2013 and what is above it \u2013 heaven \u2013 and all the fair creatures that praise God and witness how God is fair, good, wise, powerful, sweet, and great. And he who sees most clearly the creatures is most desiring to see God, but let him consider that he is not pure or worthy to see Him. Then the good heart, true and devout, chides itself. It begins to enter into its heart and to examine it. And there it finds so many sins, vices, poverty, defects, troubling of heart and mind, and evil will, that it is angry with itself by great contrition and displeasure that it has of its sins. then he begins to cleanse his heart and purge himself of all ordures of sin by bitter repentance and by deep and heartfelt confession. And after, by sharp and fitting penance. But when he has long led this life and has cast out all his sins by true confession, then he finds peace and rest and consolation. And he fears so much that God will fall again to sin that it seems to him that the whole world is hell to him in consideration of this cleanness and this peace that he finds in his heart. And this we ask of God when we say, \"Adveniat regnum tuum,\" that is to say, \"Fair father, please, let the holy ghost enlighten in us the heart, and cleanse and purge it from all sins. And that he promises to come and dwell as a king and a lord, governor and commander in our hearts, so that all the heart be his, and that he be king and lord and always that we may serve him.\" For it is a lasting life to have the kingdom of God within us. Therefore says our lord in the gospel, \"You shall have eternal life if you believe and follow me.\" The realm of God is like a treasure hidden in a field, within the heart of a good man. It is greater than the whole world.\n\nThy will be done, in heaven as it is in earth. This is the third petition and request, where we pray that Thy will be done in us, as it is in heaven, in the holy angels who are in heaven, who are so enlightened and confirmed in God that they will none other thing but Thy will, we may not have this petition or this perfection except we have the gift of counsel, which is the third gift of the Holy Spirit, teaching us to do Thy will, and converting our disobedient and frail will, so that in us grows no proper will, but Thy will alone is the lady of the heart, and doeth in us whatever He will, as His will is done in the holy angels of heaven, who may not sin. And it always does the will of God without misprision and gainsaying.\n\nNow have you heard the three petitions and first requests of the holy (Pater Noster), which are \"the highest and most worthy. In the first we request the gift of wisdom. In the second, the gift of understanding, and in the third the gift of counsel, as I have shown before. These three things we do not require and ask for, because we should have them perfectly in this mortal life. But we show to our good father Jesus Christ our desires, that they be always in heaven where they ought to be. To ensure that these three petitions and requests be done and accomplished in us in the life that is enduring, we ask for them in this present life. In the other four petitions that come after, we speak another language. For we say to our good father Jesus Christ: Give us this day our daily bread. Teach us, our good master Jesus Christ, to speak humbly and wisely.\" He teaches us to say: \"Fair father, give us this day our daily bread. What more can a son ask of his father, but only bread to pass the day, he asks for nothing outrageous, no wine, no flesh, no fish, but he asks for bread and nothing more, not for a year, nor yet for a week, but for this day only. This seems a little thing that we ask, but certainly we require a great deal when we require of an abbot the bread of an abbey, or the fraternity, the company, and the right in all the goods of the abbey. Rightly it asks of him this daily bread: he has fraternity, part, company, and right in all the goods that are in heaven. This is the blessed bread of heaven, of that blessed company. The bread of heaven. The bread of angels. The bread delectable. The bread of the life perdurable. For it gives life, understanding, and never dies, and preserves a man, of whom God says in the Gospel: 'I am the Bread of Life.'\" This bread which descended from heaven, he who eats of this bread shall live without dying. This bread is truly good food. For it stops all the hunger of the world and fills a man and replenishes him. This is the bread and the food that you take at the altar sacrament. And this food you ought to take with great ardor and great devotion of heart, and in great desire. That is to understand that you ought to believe faithfully that this precious food is the true body of Jesus Christ, and the soul and the divinity all together without error and without asking for anything further. For God understands more than man. After a man has understood and chewed this precious food, like an ox that chews its cud and then swallows it, one ought to remember devoutly and often by parts, the bounties and graces of our Lord, and all the sorrows that Jesus Christ endured. In the earth, one suffers for love of Him. Then, the heart finds the savory taste of this precious food and stirs up a great ardor of love for God, with a great desire and will to do and to suffer all that one may for Him, and even more. This is the celestial bread of the sacrament of the Mass, which is truly the precious body of Jesus Christ. This is the bread that comforts and encourages the heart to endure and to do great things for the love of God. But this cannot be unless one has the fourth gift of the Holy Spirit, which is called the gift of strength. This gift arms and encourages the knight of God, making him run gladly to martyrdom and to suffer joyfully the torments. When we ask this bread from angels, we ask for the gift of strength. For just as the bodily bread or material sustenance sustains the body and strengthens it, so the gift of strength makes the heart strong to suffer and to do great things. Thyges for God, this breed is celestial of angels, whom we call our Lord, for he was made of our paste, the son of God the Father, and was born of the glorious virgin Mary. Blessed be this glorious virgin from whom came this blessed flower. For that was the debonair Jesus, who was crucified on the cross to redeem the world from the pains of hell. And he did this for the great burning love that he had for us. This is the basis from which he garnished his ship of holy church to pass the great sea of this perilous world. He is ours, for he left to us at his departure and taking his last testament the sweet Ihesu Crist, the right large, as the most great and most rich treasure that he might leave to us. For he gave himself to us as the most fair jewel that he might give to us. And we ought devoutly, cleanly, and reverently keep him without sin, and of this breed of angels we ought every day to use for the love of him, and in mind of his holy passion, he is. For nothing can be taken from us against our will, that is of himself, which we call our daily bread, the which is to say, of every day, that is, the daily distribution which he gives to his priests and religious people each day. Who do their services and sing their masses and hours, that is, to all good Christian men and women, who every day, by true devotion, make remembrance of the dolorous passion of Jesus Christ that he suffered for us. The fruits of the provision of this bread we take in harvest, that is, in heaven, when we shall see the sweet Jesus Christ discovered in his right great beauty, like himself. Therefore it is said daily bread, that every day is necessary for us. And each one ought to take the holy sacrament of the altar like the priests, who are ordained for it. Or otherwise, every good Christian man or woman ought to take it by right faith. This bread is truly precious, truly. This is metrical in which are all manner of delights and all good sauces, as the Book of Sapience says. This is not earthly mete that ought to be given to the rascally, but to hearts gentle and noble, which are purged and cleansed from all filth of sin by true repentance, by devout confession, and by heartfelt satisfaction and penance.\n\nOf the virtue of this bread of angels, St. Matthew the Evangelist says, and calls it the bread of the Eucharist. That is to say, it passes and surmounts all substance and all creatures of praising and of virtue, of all dignity, and in all manners of value. No one may name it or describe it more suitably than to call it the bread of the Eucharist.\n\nIt is said that a thing is substantial where there is enough substance and nourishment in it. And for so much more as it is nourishing, so much more is it said that it is substantial.\n\nAnd because in this precious bread of Angels is contained... More of nourishing of virtue and of good than ever may be thought or said is not only stated to be substantial between any understanding and supposing, but it is stated as subsistent. This bread requires us, at our good father Jesus Christ, and we pray him that he will give it to us in this day, that is in this present mortal life, to enable us to make a good journey and to endure more gladly our reward, which is in the end of our life, the glorious reward of heaven.\n\nForgive us our debts, as we forgive our debtors. In this request and petition we require and demand of our good father in heaven that he will pardon and forgive us our sins and our transgressions, like as we forgive those who have transgressed against us or who trespass against us. Then we say, \"Fair father, quit us of our debts as we quit our debtors. Our debts are our sins which we have increased upon our souls.\" This is the best and most dear wage that we may find, for which the sinner pays one deadly sin. Which is so soon passed as it touches the deceased, or as it is bound to be so great a surety that he has no power to pay or to finish, that is the pain of hell which is without end. After he owes to God whom he has displeased such great amends that he has no power for to pay it. For in all his life, if he lived a hundred years or more, he might not be able to make sufficient\nFor one deadly sin only, if God would use his rightful justice, it should never be forgiven to the one\nAnd therefore it behooves that in bitter and great repentance, the wicked sinner returns to the mercy of the dear and blessed Lord Jesus Christ. And that he cry him mercy and demand pardon and forgiveness\n.For by the right of the court of Justice, the sinner shall be judged and condemned to eternal death. And therefore our good father Jesus Christ, who is so soft and merciful to forgive and pardon, large and courteous to give, we pray him that he will pardon and forgive us our sins and. But think and consider well how you pray. For you say forgive us our sins as we forgive others. God will not forgive nor pardon us as he himself says in the gospel if we do not forgive and pardon those who have trespassed against us. Therefore, he who says his Pater Noster with rancor and malice in his heart prays more against himself than for himself. For he prays to God that he forgive him not his sins when he says \"forgive me as I forgive.\" Therefore, whenever you shall say your Pater Noster before God, you should forgive all evil talents and cast out of your heart all anger and rancor. Otherwise, your prayer is more against them than with them if it seems to you a hard and grievous thing to forgive and pardon those who hate us, or do evil, or have greatly trespassed against us. Think that God pardoned their death to those who crucified him, giving an example for us. Forgive and pray for those who have trespassed against you, that God may forgive them and enable them to do well and good to them. As it is said in the Gospel, it is not a great thing or great mercy against God to do good to those who do good to us or to love those who love us. The pagans and the Saracens, Jews and other sinners have done this. But we, who are the children of God by faith and grace, named Christians of our blessed Lord Jesus Christ, and heirs with him of the heritage of heaven, ought to forgive each other. And we ought also to love our enemies; that is, their persons and pray for them and do good to them if they have need. For so commands God in the Gospel. Then we ought only to hate the sins and love their souls. Like the members of one body, we should love and support each other if one member accidentally hurts another. And therefore we, who are all one body in Christ. like the apostles say, we ought to love and support each other and not to hate or bear a grudge, and he who does otherwise is an enemy of himself. This says the scripture. Such are those who can say their Pater Noster, that it would be better for them and more attainable if they could say it rightly. For he who does not forgive, nor forgives from the heart and with the mouth, moves his judge against himself. And in this prayer that we make to God, we ask for the gift of wisdom which makes a man wise and also shrewd. This spirit shows him what he is and in the same way, from whence he comes, whether he goes, and what he has done and what he has transgressed, how much he has lent, and how much he owes. And when he sees that he has nothing to pay, then this spirit makes him repent, to weep, and also to confess: I have committed and done, and for the good deeds that I have forgotten and left to do, which I ought and could have done, and for the goods and benefits that. thou hast done to me, and the great bounties which I have all day received and misused them, and have ill served you. And because, Lord, that I much fear and doubt to make my payment, I require you to pardon me that which I owe to you. When this spirit of science has thus enlightened him, he knows his defects and sins. Then he casts out of his heart all hate and rancor and pardons all his evil will and anger if he has any. And if he has none, and is willing and disposed to pardon and forgive with a good heart if anyone has trespassed against him. Then he may well say, \"Fair father, forgive us our trespasses, as we forgive those who have trespassed against us.\" ET ne nos inducas in temptation. A burning child fears fire, and he who at some time is falling into sin, when his sin is pardoned him, he is more doubtful and more afraid, and has more fear of the temptation of sin than he had before, and therefore he prays to all mighty God to whom he has so much trespassed. He has forgiven and pardoned him who will keep him from falling into it again, and says, \"That you lead us not into temptation.\" That is to say, \"Fair sweet father, suffer not us to enter into temptation, and that we consent not to any sin. The devil is the temperter of sin, for it is his craft, by which he serves in the house of God to prove the new knights of God. And if temptation were not good and profitable to good people, God, who does all things for our profit, would never suffer it to come. But as Saint Bernard says, when our temperter strikes us on the back. He forgets to us our crowns of glory, like as he who strikes on the back of a good knight forgets to him his praises and his glory. The devil tempts a man directly to take him away and depart him wholly from the love of our Lord Jesus Christ. Therefore, prayed and prays to us, Saint Paul the apostle, and to his disciples, that they be. founded and remained as a tower and rooted as a tree in charity and in the love of God, so that no temptation may move them or make them stray or waver. And therefore, in this petition and request, we ask and beg the aid and help of God in our battle against the foe, that He may grant us the gift of mercy. That is a grace that arises and moistens the heart, making it sweet and pitiful, and making it render and bear fruit enough of good works without and within. And within, to make steadfast and firm its roots among the living people, it is like the good cement of which these Saracen walls are made, which cannot be broken or defeated with keys or hammers when we say so. And do not leave us in temptation. That is to say, sweet father, make our hearts firm and steadfast, that they may not move or waver for any temptation that comes to them through the grace of the gift of mercy. In no way tempted. For that would be a foolish prayer and shameful, like that of a lord's or another nobleman's son who should be knighted, and he would say to his father: \"Fair father, I pray you grant or forbear and keep me from ever seeing battle or tournament.\" We ought well to be tempted, for it is our great profit in many ways. For we become more humble and more doubtful, and wiser in many cases, and better proven and more hardy. For as Solomon says, \"He who has not been tempted knows nothing, but like one who knows of the battle of Troy only by hearsay. He may not know himself or his infirmity, nor the strength of his enemies, nor their cunning, nor how God is true and ready to aid his friend in need, nor how many times He has kept us from many perils and sins. Therefore, he shall not love God rightly nor thank Him for His gifts if he is not tempted, but we pray Him to keep our hearts. They enter not into temptation, that is, when the heart does not consent to it, and as touching ourselves we are so poor that we cannot sustain those assaults and the diverse temptations of the devil without the help of our Lord. And when he fails to aid and help us, we enter into temptation. And when he helps us, we resist and we fight and conquer the enemy, the devil, when we have not consented to sin.\n\nSave us from evil, Amen, says Saint Augustine. All other temptations come to us either for us to do well or to cease doing well. But all the gifts and all the good that a man does or can obtain is for putting away and destroying pride and all sins and evils. And therefore, when God has given to a man what he has required of God in the five requests aforesaid, certainly it is of true need that God delivers him from the power of the devil, from all his devices and from all his temptations. And therefore comes last this \"Petition and request as the Rygarde says: Deliver us from evil, that is to say. Fair father Jesus Christ, deliver us from all evil, from all sins and from all perils past, present, and to come. And from all the devices of the devil, our enemy, that we may not lose by pride the goods that thou hast given to us. In this petition we pray to God that He give us the gift of fear. By which we may be delivered from the devil and from his temptations, and from all manner of evil, that is from all perils and from all sins in this world and in that other. Amen. Now have you heard the seven petitions and requests that God made with His blessed mouth to teach and show us all that we may and ought to pray and demand for the body and for the soul and for this world and for that other. And all is contained and comprised in the holy Our Father. Now keep well what you say it.\" Right with heart and mouth. For great good shall come to thee if thou doest so. Thus ends the seven petitions of the holy Our Father. After the petitions and requests contained in the holy Our Father, we ought to speak in great reverence of such a matter as the holy gifts of the Holy Ghost, just as He Himself enlightens and teaches us. And we shall first say which are the gifts of the Holy Ghost. After which they are called gifts and why they are called gifts of the Holy Ghost. After which they are seven gifts of the Holy Ghost, no more and no less. We shall also say of the goods that the gifts of the Holy Ghost do. It is a custom, reason, and courtesy for a man, high, rich, valiant, and noble, when he will go to his beloved spouse, that he brings to her of his jewels. Say the prophet saw in his spirit the glorious espousals that were made in the belly of the blessed virgin Mary, when the blessed Son was conceived. The prophet of the Jews recounts that God took in our humanity and nature by espousing her and taking our blood and flesh. He brings forth the following fair gifts to give to his espoused one and her parents. The prophet speaks courteously as follows:\n\nFrom the root of Jesse shall come a rod; you shall bear the flower of Nazareth. That is to say, from the great charity and the great embracing or burning of God's love shall come to us a rod, which will be of his plant, we take all. These seven spirits and these seven gifts we take and receive in the holy baptism. But just as the corporeal graces which God gives to children in wisdom, bounty, strength, and other graces, which he freely bestows upon each one, he shows himself little by little, like a child growing and coming forth, so it is in spiritual graces. Each one profits and grows in good works and gives all his heart and thought to God. After yielding to Him more of His graces, and revealing those same gifts through works, some in one and others in another, at the play of the holy ghost, as Saint Paul the apostle says. In our beginning, these graces and virtues are low and rise to height. This is from the spirit and gift of fear to the gifts of wisdom. For holy fear is the beginning of wisdom. As David and Solomon say. But in Jesus Christ, all the graces and virtues were always plentifully present without any measure. And therefore the prophet sets them forth in descending order, each gift after the order of its dignity, like the petitions and requests of the holy Father our Lord's Prayer are set forth beforehand, the higher before and the lower after.\n\nAll manner of graces are called gifts for three reasons and for their dignity and worth. For instance, if a man at the court of the king gives a robe to a child or a dish of weight to a poor man, this is nothing. That ought to be called the gift of a king. Therefore, Saint James the apostle calls all other temporal goods that God gives us not a gift but little gifts which are movable and passing. But the graces above-mentioned he calls perfect gifts. For God gives them to no creature but that He gives them to Himself. \u00b6The second reason is because that other graces and other gifts He lends to us for use in this present life. But the seven gifts before mentioned are truly ours, for when all other gifts shall fail, these seven gifts shall always abide in their firm estate. Then they are so properly ours that we may not lose them against our will, like as we may lose other. The third reason and the principal is, it is the gifts themselves that are purely for love. And you know well that a gift loses the name of gift when it is not given purely for love. For when the giver gives any gift for his profit, it is not a gift. A gift is not a gift when one beholds bounty or courtesy that is not returned and yielded again. But when a gift is given freely and liberally, without expectation of profit and without fear and without doubt, then it is truly called a gift. The philosopher says that a gift is a giving, returning, or bestowing without intending any reward but only to gain love. In this way, God gives us these gifts purely for the love He has for us and to win our hearts and all our love for Him.\n\nNow, for what reason are they called gifts of the Holy Ghost and not the gifts of the Father and of the Son, for all their works and their gifts are common? For this purpose, there are two reasons. The first is similar to how the works of power and might can be attributed to God the Father, and the works of wisdom to God the Son. In the same way, works of grace and bounty are attributed to the Holy Ghost. For bounties. The text reads: \"ben like as St. Denys says, to spend and to give himself. For if a man gives that which costs him nothing, that is not great bounty. But because the holy ghost expends and gives himself in our hearts, as St. Paul says, like seven streams, and therefore they are properly called the gifts of the holy ghost. For he is the fountain and they are the streams. That other is because the holy ghost is properly the love that is between the Father and the Son, and because love is the proper, first, and principal gift that a man may give. Therefore, in these seven gifts, he gives himself and confirms our love for him, so that it may be fervent, fine, and pure. For two reasons a man is saved to flee: \" You evil / and to do good, for to hate evil causes us the gift of fear. The other six gifts cause us to do good. The gift of fear is the greatest at the great mass, that is, at the great menace of the sentence of God and of the pains of hell, which is always ready and apparent against sinners. This is the watch of the castle that never sleeps. This is the weather of the garden that weeds and pulls up all evil herbs. This is the treasurer that keeps the heart and all the goods that are therein. These are the other six gifts that make us do all good deeds. Now you ought to know that, like the clarity of the sun, which you see with your eyes, gives clarity to the world and virtue and enlightens and strengthens all things that grow and come into the world. Rightly does the holy ghost, which enlightens in heaven and also on earth, enlighten all those who are in grace - men, women, and angels - and in like wise as there are in heaven three estates. Angelles, as St. Denis says, are divided into three categories: the highest, the middle, and the lowest. The highest are akin to those in the king's council. They are always closer to Him than the others, seeing and hearing Him in His secrets. The middle are like barons and bailiffs who govern love and keep the realm, go and come, and learn from the councilors whom they command and make it happen to others. The lowest are like servants and officers who have their crafts and do their offices and messages as they are told. In this way, there are three estates of the children of God on earth that the holy ghost conducts, as St. Paul says. One estate is of those who are in the world and live according to God's commandments and those of the Church, and believe in their prelates. The other estate is of the perfect, who have their hearts out of the world and this mortal life. and they have their conversation in heaven and on earth and in their heart with God. The third are in the middle estate, who govern themselves well and others, and live according to the counsel of the gospel, not only after the commandments. These three kinds of people teach the Holy Ghost and lead and govern by these seven gifts, and depart to them His graces, to each according to His benign will, as Appostle says. The first two of these six gifts belong to those of the first estate. The gifts of wisdom teach them, and the gift of pity makes them act. The second two belong to those of the middle estate. The gifts of counsel govern them, and the gifts of fortitude accomplish the works. The last two belong to those of the highest estate. The gifts of understanding enlightens them, and the gifts of wisdom confirm them and join them with God. Another reason why there are seven gifts, for you: The holy ghost bestows and takes away the seven sins and vices from the hearts of persons, and plants and nourishes the seven virtues contrary to them, making a man perfectly honorable. These are the goods that the holy ghost produces in the hearts where he descends through these seven gifts. But before I descend into the virtues which are contrary to the seven deadly sins, I will briefly speak of seven other virtues, of which three are called divine and the other four are called the four cardinal virtues.\n\nThe first three divine virtues, Saint Paul the apostle calls them. Faith, hope, and charity. And they are called divine because they are godly and order the heart towards God. Faith sets us under God and makes us know Him and acknowledge Him as our Lord, of whom we hold all that we have as good. Hope strengthens us and makes us strong and courageous, and impels us to enterprize for the love of God that we may be saved. whiche passeth the vertue and strengthe of man. Charyte / sayth saynt Austyn Ioyneth vs to god. For charyte is none other thynge but chyere vnyte / that is / dere one hede / for she maketh the herte and god all one as sayth saynt Poule. Fayth byholdeth in god souerayn vnyte hope beholdeth in god souerayn hyenesse / and charyte souerayn bounte These .iii. vertues ben deuyded by .iii. degres of loue / for for .iii. thynges a man is loued. One is by cause that one hath herde or hereth grete good of hym. Or by cause yt he hath receyued grete good of hym. Or by cause he en\u2223tendeth to haue grete good of hym. These iii. maners of loue ben in these .iii. vertues. Loue of fayth hereth and werketh / loue of hope feleth the sauour and requyreth it / loue of charyte taketh & seeth it / & tasteth & holdeth it.\nOF the foure cardynall vertues speken moche the au\u0304cie\u0304t phylosophres: but ye holy ghost gyueth the\u0304 &\nensygneth them better an hondred tymes as sayth Sa\u00a6lamon in the boke of sapyence. The fyrste of these foure Virtues are prudence the second, temperance the third, justice the fourth. These four virtues are called cardinal, as they are the most principal among the virtues, of which ancient philosophers speak. A man governs himself in this world by these four virtues. Like how the pope governs the entire holy church through his cardinals. Prudence keeps a man from being deceived by any engine of the enemy. Temperance keeps a man from being corrupted by any evil love. Strength keeps him from being vanquished or overcome by wrath or by fear or by sorrow. This is what keeps a man in good estate toward himself. Justice sets a man in right estate before himself and others, for justice renders to each man what is his. These are the four pillars at the four corners of the house of the good man, making it strong, secure, and good. Prudence garnishes it toward the east by providence, for all perils. Temperance garnishes it toward the south. The south ages against the evil heats. Strength strengthens it toward the north for the evil coldness. Justice strengthens it toward the west against the evil rains. These four virtues have various offices and are much diverse in their works, as an ancient philosopher named Plato writes in his book about these four virtues, and he divides them subtly. He says that prudence has three offices. By this virtue, all that a man says and thinks is ordered, led, and ruled by line, rule, and reason, and in all his works he pours himself out that he uses them according to the order of God that sees and judges. A great lord should he be, as it seems to me, who should have this virtue alone, and by these three things should govern him.\n\nThe virtue of temperance has three offices for the heart that has this virtue will not covet or cannot do a thing of which he ought to repent. In nothing does he break the law disproportionately, but he always puts himself under the yoke of:\n\nThis text appears to be written in Middle English, and it describes the three offices of prudence and the three offices of temperance according to an ancient philosopher named Plato. The text emphasizes the importance of these virtues in governing one's actions and thoughts according to reason and the order of God. The text also suggests that a great lord should possess these virtues to effectively rule. The virtue of reason keeps it uncorrupted among all the desires of the world. Whoever possesses this virtue lifts himself up above the perils of this world and doubtlessly endures adversity and prosperity, suffering neither to bow to the right nor to the left. These three virtues arm, order, and adorn a man, touching the three parts of the heart called reason, love, and strength. Prudence keeps reason from being deceived. Temperance keeps love from being corrupted. Strength keeps might or power from being overcome. Istyce makes a man live ordinarily among the others. As Plato says, \"This is the virtue that makes\" A man should do to every man whom he owes it. He renders reverence and honor to those above him. Friendship, peace, and concord to those like him. By these four virtues, says the said philosopher, a man is worthy of being governed by himself and, afterward, by others. In these four virtues, ancient philosophers studied the whole world to acquire and get virtue and wisdom, and therefore they were called philosophers, which is as much to say as love of wisdom.\n\nO good God, how should this confound us and make us afraid? Those who were pagans and without law, wrote and knew nothing of true grace or the gifts of the Holy Ghost, and yet they ascended into the mountain of perfection of living by force and their own virtue, and did not heed the world, nor do evil, nor consent to sin, and we, being Christian men, have the true faith. \"Know the commandments of God and have the grace of the Holy Ghost, if we will and our sins do not prevent it, we may gain more profit for our health against God in a day than they could in a year. We defile ourselves and lie here beneath as a swine in mire, and sin in the filth and delight of this world's delights. Therefore Saint Paul says that the pagan who is without law will judge us at the day of judgment, who have had the law and do not hold nor keep it. And because they had not right faith nor the grace of the Holy Ghost nor any virtue nor quick nor very faith, they cannot well know how these virtues are good and fair. So much difference there is between a burning coal and a dead coal, and between a living man and a dead man. Such a great difference is there between virtue without charity, and virtue with charity, which is the source, value, and life of other virtues, of which Saint Augustine speaks when he speaks of these four.\" The virtue is divided into four kinds of love and four things that true love does. The virtue of prudence is the love of the heart, which wisely and rightly refuses all that may harm or displease it and seeks all that aids in obtaining what it loves, which is God. The virtue of temperance is the love of the heart, by which one gives oneself entirely and without corruption to what one loves, which is God. The virtue of strength is the love of the heart, by which a man serves only what he loves, which is God, and sets all other things under his feet and despises them. The virtue of justice sets a man in his rightful place, which is above all things and under God. Without these four virtues, none can attain perfection, for he who aspires to such heights must first have prudence, which makes one despise the world, and with it: vertue of strengthe / ye whiche gyueth to hym grete herte stronge and stable courage\nto enpryse to pursue grete thynges / & on ye other partye that he haue ye vertue of attempraunce / by cause that he be not ouer charged ne euyll caryed / and that he haue wt hym the vertue of Iustyce that may lede hym by the ry\u2223ght path / and by a good & Iust way that he be without synne / and that he shewe to hym how by holy werkes he oweth to conquere the reame of heuen / lyke as god dyde to Iacob / as sayth the boke of sapyence / who that thus may haue these .iiii. vertues he shall be well parfyte and blyssed in this worlde and more in that other / for he shal be in peas of herte and in Ioy spyrytuell / and nothynge shall fayle hym / but he shall habounde in ye grace of god yt he shall haue wt hym / in whome he shall delyte.\nNOw lete vs come ageyne to our mater / and pray we wt all our herte to the holy goost / yt he wyll enspyre and ensygne our hertes / yt he be our aduocate / and teche vs to shewe how he by the seuen The gifts of the Holy Ghost he pulls out and takes away the seven deadly sins from our hearts, and in their place, he swears to plant the seven virtues.\n\nThe gift of fear is the first gift, for it casts out of the heart all the sins, as we have said before. But properly, this gift of fear plucks out, takes away, and destroys the root of pride, and in its place plants the seed of humility. Behold and understand well how the sinner who holds himself and sleeps in his sin is like a drunken man who sleeps and is drunk, and has lost all at the tavern, and is all naked and so poor that he has nothing but he feels nothing and complains not, but thinks himself a great lord. But when he has slept and comes again to himself, and is out of his drunkenness, then he feels his harm and knows his folly. Now he complains his loss and his damage. This is the first good that the Holy Ghost does to a sinner when he visits him. For he gives to him again his wit and his mind, and brings him back to know himself. So that he discovers and sees what goods he has lost, and in what poverty and in what peril he has been for his sin, like the son of the good man who wasted and dispersed his inheritance in dissolution and riot. In such confusion and misery he became that he was obliged to keep swine and feed them, and to live from their relief and food, like our Lord Jesus Christ shows us by example in the gospel. Yet also the sinner is like him who sleeps in the midst of the sea and is in great danger and torment, and feels nothing and has no fear of it: But when the holy ghost awakens him, he feels and sees his peril, and begins to have fear of himself. Yet also the sinner is like him who is in prison, fettered in irons, and is in bolts and has many guards, like Saint Peter was in the prison of King Herod. And the captive sinner thinks nothing of it. The proboste/no longer on the Justice/no longer at the gallows waiting for him, but he sleeps and dreams that he goes to a wedding and to a feast. But the grace of the holy ghost is like the angel that awakened St. Peter and delivered him from the hand of King Herod. For the grace of the holy ghost awakens the sinner and delivers him from the hand and from the power of the devil of hell. Yet, the sinner is also like him who thinks to be strong and whole, and he has death under his teeth. For he has the humors evil and corrupt within the body, then he dies within a month, he who thought to have lived forty years. Likewise, Eluans say in the verses which speak of death and say, \"Go away you whitewashers and gaping ones, for such are covered under their clothes, those who think to be whole and fat that shall not live until the march.\" But the holy ghost is like a good physician who shows to him his sickness and moves from him his humors and gives to him a healthier state. bitter drink which heals him and restores life to him, so troubles a sinner when he is healed by the bitter drink, as the prophet says in his Psalter; and fears him and brings him back to know himself, just as Adam, our first father, did when he hid himself among the trees of Paradise. And then God said to him, \"Adam, where are you?\" The angel asked these questions to Hagar, the chambermaid of holy Abraham, when she fled from her mistress. The angel asked, \"From where do you come? Where are you going? What are you doing?\" These three questions or demands of the holy ghost awaken the miserable sinner from his sins, when he was asleep, and he rouses him and opens to him the eyes and the sight of his heart, and gives him back his wit and understanding, which were lost in the sluggishness of sin. Where are you, he says, that is, Behold. thou poor and miserable captive, in what sorrow, in what misfortune, and in what peril art thou in this present world? For thou art like a man who, while sleeping soundly in a ship or other vessel, neither feels nor understands nor perceives the peril and danger that he is in. That is, consider your life from now backward. For you come from the tavern of the devil, where you have wasted and misspent your life and time in foul filth of sin, and lost all the age and all the goods which God has given you. What do you do? That is, consider how you are faint and frail, weary towards your body and towards your soul. You think to be whole and strong, but perhaps you have corrupted humors in your body which will lead you to death. And in your soul you have evil manners, which will lead you to the death of hell if the grace of God keeps you not. Whither goest thou? That is to say, consider and understand that thou art going to thy death, where thou shalt fall into the hands of Herod, that is, the devil and his men. Thou art going to the Judgment and doom where thou shalt see the Justice our Lord God so cruel, so strict, and so powerful.\n\nThou goest to hell where thou shalt find fire and stink, king sulphur, and more than a thousand torments. The root of pride, Envy, Symony, Blasphemy, Wrath, Avarice, vain glory, Sloth, and Lechery shall never finish tormenting thee. Thus does the holy ghost show the sinner and make him behold above him, below him, and before him.\n\nThese are the four strokes of death that fear the sinner and make him tremble and have fear. And these four beholdings and considerations properly are the four streams of the virtue of humility that the gift of fear plants in the heart of the sinner when God shows him.\n\nThe four. thoughts and considerations drawn out and taken away from the root in the heart of the proud man are the four roots of pride: to know much or to be of great valor, or to do and compose much, or to have much. These are the four horns. To understand the four corners that shamed the country, which our Lord God showed unto the prophet Zachariah. But the four things that he showed him specifically after these aforementioned four horns were uprooted were the four thoughts and considerations mentioned before. For when a man, upon coming and understanding and knowing the poverty, vileness, and true fear of his birth, in what manner he was conceived, in such foul matter and filth formed and lodged. In such a poor house. He was born into great poverty and suffering. In what pains and miseries he was nourished and fostered. In what labors and trials he has lived. He has lost and squandered his time in vain and transitory vanities. He sees and considers the great number and multitude of his sins and transgressions. He clearly knows the good deeds which he has neglected to do through sloth and negligence. Then, the grace of the Holy Ghost makes him feel, judge, and know in his heart that he is of no value, no thing worth, after he thinks of where he is, and sees this world which is nothing but an exile and a desert, full of thorns and lyons, a forest full of thieves and engines, a sea full of tempests and perils, a journey burning and encompassed by fire, and of all sins, a field of battle and of anguish, where he always has to live in war and fight against the devils which are so subtle and so wise. Then, the grace of God makes him feel. Right and perceive that he felt nothing for governing himself well, touching his salvation yet again, when the sinner thinks/considers and knows his sins and his defects, that he is full of sins/deficiencies and void of all good deeds and works. Then the holy ghost makes him feel and know his powerlessness/weakness and that he has no spiritual good in him. Afterward, the sinner sees before him which way he goes and sees death, to whom no man may gain access. On the other hand, the sinner sees justice and the vengeance of God, so just and so righteous, which is so much to be doubted, by whose hands he must pass. He sees and knows the horrible pains of hell from which the sinner may not escape. Then God gives him to know that the power of a man and a woman is nothing, and they can do nothing without the special grace of God. Then the sinner begins to have the spirit and gift of fear. In these thoughts and considerations are the branches of the root of the tree. Of humility. This tree is planted beside the fountain of the fear of God, of which it is always adorned and watered as well in winter as in summer. Now you should know that these seven virtues, of which I am about to speak, each have seven degrees by which it profits, arises, and grows in the heart of a creature and his good works by which it is shown outwardly. For virtue grows high, like the palm, the cypress, or the cedar, and after it spreads and casts its branches on all sides.\n\nOf the virtue of humility, Saint Anselm speaks, and says that it has seven degrees by which it mounts high before it comes to perfection. Understand well how the first degree of humility knows its power, its sins, and its defects. For, as Saint Bernard says, humility is the virtue that makes a man despise and disdain himself and hold himself vile when he knows himself truly. This knowledge grows from the four roots previously said. But there:\n\n\"Of the virtue of humility, Saint Anselm speaks, and says that it has seven degrees: the first degree knows its power, its sins, and its defects. Humility, as Saint Bernard says, is the virtue that makes a man despise and disdain himself and hold himself vile when he knows himself truly. This knowledge grows from the four roots previously mentioned.\" The second degree of humility is to feel and complain of one's sins, defects, sorrow, and malady, and to run gladly to the leech who feels himself hurt by a wound and is in danger of death. The third degree of humility is to confess devoutly and often one's transgressions and to mourn one's sins gladly in great contrition and repentance, and to purge one's heart from all sins. However, there are some who know their defects and feel them and are truly sorry for them but will not reveal them to anyone. Therefore, the fourth degree of humility is considered vile and disdainful, but there are yet some who feel, know, and mourn their faults in secret. They should confess their faults and speak well of me. I am wicked and a sinner, and such and such. But if another spoke to them, certainly that is true; they would be displeased and grow strongly angry. Therefore, the fifth degree of humility is to hear gladly the truth spoken of oneself, and for one to tell his faults. And this is what Saint Bernard says: a truly humble person would be considered vile, and would not want to be praised for being humble. Therefore, the sixth degree of humility is when a man endures being treated badly and as a despised person. Like King David, who suffered sweetly at the hands of a servant named Semei, who threw stones at him and spoke great wickedness and all that he knew of evil and harm. Yet there is a degree in which there is some perfection and of this virtue of humility. That is, a will and desire of the heart without insincerity to be considered vile, and to be held simple and foul to be treated. That is a true power of poverty. Spirited and humble of heart, much loved this poverty in this present world, the rich king of heaven, Jesus Christ. Much loved he it when he bought it so dear, who would and vowed to be born in a lowly stable, horrible and abominable, with an ox and an ass, and have thirty-two years in poverty. The sweet Jesus Christ much loved humility, who never did sin, he that never had fault, fought among the thieves, the sons of Adam or the earliest father and the sweet Jesus Christ clothed himself with the clothes of a sinner and malefactor, because he was foully treated. Then he said to his apostles at the night of his supper or cenacle with great desire, \"I have desired this Passover. That is to say, this death, this shame and this departure.\" More high may not this tree grow in humility. And who shall be exalted to this degree of humility, without doubt he shall be well blessed in this world and in the other. For he that says this is God, may not lie. For he is the truth. Perfect and supreme virtue, as stated in the Gospels, \"Blessed are the poor in spirit,\" and He teaches and shows us this through His blessed mouth: \"Learn from Me, and not from others; be meek and humble of heart, as I am, and you will find rest for your souls.\" This rest and this blessedness are known only to those who learn it. If you wish to know what it is, strive with all your heart to conquer yourself, and you will ascend to the seventh degree of humility. Then you may gather the fruit and eat of the tree of life, as it is said in Revelation.\n\nThe root of humility bears seven branches. For this virtue shows itself in seven ways. First, honoring God in prayer and adoration. In loving poverty. In gladly serving. In fleeing from pride and trusting in Him alone. The truly meek and humble honor God in three ways: they believe in Him simply, they pray to Him truly, and they pray to Him devoutly. He honors him first who believes in him simply and steadfastly in all that is said in holy scripture, like a loyal child believes in his master. Our faith merits this. He who believes well is greatly honored, just as he honors a man when he believes him on his simple word. This is the beginning of doing well, which is necessary for all who wish to save themselves, as Saint Paul says. That is, to believe in God on his simple word that all is true without seeking other reason or requiring other proof. Therefore, heretics and proud men are condemned. For they would not believe God without good reason. That is, if they do not see quick reason in all that God says, but they hold themselves, like the usurer holds himself on his pledge or bond, who trusts no person by his simple word. And from this come all the evil heresies. For the proud angels who would compare their wit to the wisdom of Jesus Christ, did not dare to disbelieve what God said, but if He showed them quick reasons or good open miracles. But we who keep the true faith believe a hundredfold better, this that He says which cannot lie, that is God, than we do miracles or reason or what we see. God says that every person shall be judged according to his works, God says that for every idle word we are to give accounts at the day of judgment. But the meek and the humble, those who hear this and believe and fear and doubt, and do penance to keep their heart and mouth and all their works, shall not be judged.\n\nAfter the true humble person has prayed God truly for all the goods and benefits He has done to him, and that He does to him daily, and yet shall do, according to what we have shown before in the treatise of pride. The humble person is like a poor man, who has great joy from a little alms. Then with all his heart, he thanks his benefactor. When you, the humble one, see nothing in him by which he is worthy to have good or bread or other things of which he makes use, you know, understand, believe, and have no doubt of all that God sends, you give and lend him. Because the truly humble draws nothing to himself of his lord's goods that pass by his sight, therefore he is a true servant, as Saint Bernard says. After the truly humble adores God and prays him devoutly, that is, with true tears which come from the grace of God and the right feeling of the heart. For he seems like a child who is naked before his master and cannot learn his lesson or like the poor man indebted, who has fallen into the hands of his creditor and has not wherewith to pay his debt. Or like a thief proven who is taken with a hundred transgressions and has the cord about his neck. Or like the lame man. A man who lies at the church door, who has no shame to display his afflictions and sores to those who pass by, does this so that each person should have pity on him. If you will, then learn to pray to God; pray and honor him rightly. These four things said before will signify and teach the child, the indebted man, the thief, and the lame man.\n\nThe custom is of a very meek and humble man to praise another and give him leave, with his mouth, and by works to bestow honor on him. He is like the little bee that makes honey, which reveals stenches and seeks flowers of the field and sucks the dew and the substance from them, and makes honey to garnish with his house. Thus do humble people, who take no heed of the stenches, your sins and defects of others. But all the goods that others do, he holds them, loves them, and praises them. The very humble person sees. None is so small a thing or so hard or so sinful, but he can draw it to allow and praise God in his heart. In his heart, he prays in three ways. He believes more in the wit of another man than his own, and he wills that the will of others be done before his own. A proud man acts otherwise, as we have shown before. Furthermore, a truly meek and humble man allows and praises others by word. He enhances their good deeds and praises them, and excuses their bad deeds and makes them less. The truly meek man turns the meanest things into good and understands them always to the best, which is contrary to the evil teachings of the misinterpreters, who enhance evil deeds and minimize the good. The truly meek and humble man honors each one in deed as he ought to do and as he may do without wrongdoing. Thus, the proud man does not act, but all contrary to this. In the treatise on the sin of pride:\nA person with a humble heart conceives that all his good deeds are behind him, all his evils, sins, and defects, he keeps before his eyes. The good deeds of others, he keeps before his eyes, and the evil defects and sins of all others, he sets them behind him as in obedience or forgetfulness. And it often happens that the truly meek and humble man, the more he prays and honors others, the more he disparages himself. The truly humble and meek person of the heart is like the avaricious and covetous man who always has his eyes on the goods that others have and what they do. And it always seems to him that he has no spiritual good in him. For just as there is an evil proud man, so there is a truly meek and humble one. He who is truly humble of heart is like a little child who is the son and heir of a king and weeps and cries, knowing nothing. His hyena or his riches. He is also like the simple sheep, in whom all is good and profitable: the wool, the fleece, the flesh, and his donkey, and the sheep knows nothing of it, nor does he think about it. And the great patriarch Abraham spoke of himself in this manner. And holy Job, who was so great and rich in the world, said in the same way. And Saint Andrew also spoke of himself: \"What am I but ashes, dust, filth, a worm, wind, shadow, leaves that the wind bears away, and dry stubble, which is nothing but for the fire.\" And just as the truly humble person of heart praises and honors others with his heart and mouth and also in deed, as we have said, so does he despise himself in these three ways. It seems to him like Saint Jerome says of himself: \"Whenever I eat or drink or wake or sleep, the fearful trumpet of the day of judgment sounds in my ears, saying, 'Come to thee.'\" I judge / come to your judgment / and because he will not be judged of his sins, he sees not but every day purges himself, keeps and cleanses himself from all sins, and judges, condemns, and reproves all his works and words. He cries and numbers, poises, counterpoises, and reproves, for he finds more chaff than grain, that is, more of sins than of good deeds. And because he will not be judged at the death of Justice, he will not leave but that little and great be examined and said, and also judged in the court of mercy that is in holy confession. In that court, he who judges rightly is altogether quit of his sins. But in the court of Justice, which shall be at the day of judgment, whomever he owes, he must pay. Never shall he be acquitted, and therefore he shall be perpetually damned. For he must render or render up, that is, be hanged. Alas, captive, what shall he pay who has nothing but the body which is charged and all full of deadly sins. Whoever truly understands and feels these things, he should hold himself from all sins and withdraw from mockeries and insults, which they construct against the true meek and humble persons who fear God and love Him, because they fear and reverence Him. Such persons will keep themselves clean without the urge of sin and confess readily and often. But little avails confession without repentance and penance, and true justice is not done, and therefore the true meek and humble person makes true judgment in bitter contrition of heart, and in true confession of mouth, and satisfaction and penance of true justice. He receives himself as such and puts himself truly on the gallows of penance without hypocrisy and without deceit.\n\nHe who hates pride loves poverty and sets his heart low and in humility, and therefore all who are truly humble love poverty and are poor in spirit. The truly humble person For three reasons I love poverty: first, because of the perils in the governance of riches; second, because of the goods that are in true poverty; and third, because God loves poverty more than He did when He was in this world, and still loves it, and all those who love it, as holy scripture testifies. For God hears the prayers and desires of the poor, and provides them with sweet sustenance in good taste. He is their refuge and savior. Job says that God is the father of the poor, and has given them the power to judge others. And our Lord, at the beginning of His fair sermon, blesses the poor and curses the rich who have their heaven. But the true celestial heaven He has given to the poor, so that they may give it and sell it; and the world will not believe it, that God speaks the truth, nor that poverty is blessed. But God says thus in the gospel, \"Fair Father, I pray Thee.\" Thank you for bringing these things to me, from the wise one, and for manifesting and showing it to the humble and meek. The humble and poor of spirit have seen God here, and they believe in him well and love him a hundredfold more than the covetous man loves his riches. A man shows that he loves poverty in three things: who he loves and gladly holds the company of the poor, and loves them and holds them company like Jesus Christ did as long as he was in this world, for naturally the lambs flee from wolves and withdraw from them, and children withdraw from them and flee the company of great people, and the humble and meek people withdraw gladly from the proud people. The life of a poor person is little and poor, for he requires or asks for nothing but simple food, clothing, no vanity, no pride in robes or in riding, nor in household, nor in mead, nor in feast, nor in company. And it is sufficient for the true poor person. The person in question had only his sustenance. The truly poor person suffers in patience with hunger and thirst, cold and heat, laboring and villainies, and many bitter tribulations, for the love of Jesus Christ and his passion. And all these evils and adversities the truly humble and poor person endures willingly. Yet it is the custom of a poor man, if he has nothing and cannot earn or win anything, not to be ashamed to ask and demand. The truly humble begs all day and requests prayers and the intercessions of good people and the friends of God, and trusts more in their aid than in his own good deeds.\n\nDryde loves the high place above. Humility loves the low place beneath. This is the world of the noble nature that does not deign to sit in gold but in poor metal, like iron, in the same way that the grain is beneath and the chaff is above. But our lord shall sell his wheat at the day of judgment anew, as the Gospel says, and he shall cast the chaff into the fire of hell, and the grain into the garner of heaven. The finer and purer the gold, the heavier it is, and the more it weighs, the sooner it goes down to the bottom. And the more a man is meek and humble, the more he loves the lowly place, like how Jesus Christ and his sweet mother gave us an example to serve and obey, not only the greatest but the least. And the more the service is vile and distasteful, the more gladly does the humble and meek person do it. Therefore, our Lord Jesus Christ taught his apostles to wash feet with humility. Then humility is primarily the mother of obedience and nourishes it, signs and keeps it, so that it is not corrupted by vanity, pride, or murmuring, nor by proper wit, nor by proper will, nor by adversity, nor by any other means, and it is to be known that there are seven temptations of obedience. The first one obeys promptly, gladly, simply, purely, generally, vigorously, and humbly. The humble is poor before his eyes and naked, having nothing to do for himself, and therefore he is always ready, as monkeys in the sea with their ships, one after another as they hear the voice of the governor, they obey him and run as if enraged. The humble obeys gladly, receiving with great joy the pains, perils, and death that he renounces to his power. Therefore David the prophet said in the Psalter that he loved the commandments that God made more than gold, silver, or precious stones. The humble obeys simply, like a horse or a sheep, which the shepherd leads wherever he will, and it never says, \"Why should I go there instead?\" For one of the most honest daughters that humility has is holy simplicity. The humble is truly devoted to God, like a good wife to her husband, who will obey no man foolishly. But to her husband only, and therefore none obey so justly and in such good intention as does the very humble one. Who has not, but for pleasing the world, and desires nothing but to please God. The very humble one is very vigorous, right swift, and open, when he bears the virtue of obedience and the love of God, and does it to his prelate. But when his own will leads him, then he is heavy and slow to do well, like the star named Saturn, which runs as much in one day with the firmament, when the firmament leads her, as she does in thirty years in her own course. Also, the very meek and humble one obeys generally overall and in all places, where it pleases God, and in all things, like the ass of the mill, which as gladly bears barley as wheat, and leads gold as wheat, and wheat to a poor man as to a rich man. \u00b6 Also, the very meek is made strong. For he changes his strength with the strength of God, as the prophet Isaiah says. Therefore, there is nothing but the very humble can bear: For God bears him and his deeds. Then he obeys vigorously and perseverantly. For he is never more weary than the sun, which God leads and conducts, and the longer it lives, the more it grows in strength and vigor. Now you can see clearly how humility teaches one to serve and obey God perfectly. Over our savior Jesus Christ, the great master of humility and meekness, when he had preached and fed his people and healed the sick and lame, then he fled away into the mountains to be in prayer and give us an example to flee from the praising and lauding of the world, and therefore, the true humble heart pays him to do well whatever he obeys. Rightly, he pays him to flee from the praising of the world, and to hide himself to keep himself from the wind of vanity. And to fix himself in the shadow of the rock, like as Isaiah the prophet says, from the tempest of evil tongues. This rock Iesus Christ is our refuge and charity for the humble and meek. To this rock, our Savior Iesus Christ, the humble and gentle heart flees, charged with thorns, like the yew tree, that is, of sharp penetration. This is the dwelling place into which flee for refuge the doves of our Lord, that is, the meek, humble, and simple hearts, seeking refuge from the fowls of pride or avarice, which are the devils that always seek to damning souls when a humble heart has entered this rock, that is, when it remembers well the life of Iesus Christ and his blessed passion. Then it forgets all its sorrows and values little what the world has and is worthy of, and may be a good heart that has tasted this, desires nothing more than to be forgotten by the world. The world is a great burden and charge for him, and much business, as the wise man says. The good man is... A more certain thing than when he is alone without companions and feeling idle, for he is then with God and with himself. There a devout heart treats of its great quarrels and complaints, by which all other works and operations seem to him trifles and nothingness. There he accounts with God, and God with him, through holy thoughts and fervent desires. Then he feels the great sweetness of consolations and comfort that God gives to those who fear Him and love Him. David the prophet says in the Psalter. Then all languages and all words annoy and grieve him, if they are not of God, to God, or for God. Thus begins the soul to love solitude and silence. And then comes to him in his heart an holy shamefastness, which is one of the fair daughters of humility, for all in like wise as a damsel who loves paramours with great shamefastness when she is discovered and hears that it is known. A humble and devout person, when he hears someone speak of him and his spiritual goods that God has bestowed upon him, reacts no less than a maiden surprised by love, for whatever the world may say about him. Nevertheless, he seeks his corners and hides like one who requires nothing other than to be rapt in God, as Saint Paul was.\n\nOf this acquaintance and of this precious thing, this holy soul begins, between it and a holy pride, to have from God. For when the holy soul is rapt up to heaven, she beholds the earth from afar, as the prophet Ysaye says, and sees it so little in regard to the greatness of heaven, so foul in regard to that great beauty, so troubling in regard to that great clarity, so wide in regard to that great plenteousness.\n\nThen, she despises and disdains certainly all the riches of the world, beauties, honors, and nobles. Then, it is... It seems to him that it is but a play of children that play in the way, and they trouble themselves and win nothing. It seems that all is but wild and dreams, as Solomon says. Then he begins to die to the world, and live to God, as St. Paul says. Then the soul is so poor of spirit that it has nothing. For God has taken its spirit from it and raised it up and replenished it with His gifts, as He did to the apostles on Whitsunday. Then the holy ghost gives to him such a great heart, that the prosperity or adversity of the world he sets no value on at all, & with this he gives to him such a holy and such a firm conscience, that he almost withstands death, and he has in God such great faith, and hope, that there is nothing but he dares to undertake it for the love of God, for he has that faith of which God speaks in the gospel, which is likened to the seed of mustard, by which he may command to rocks and mountains, and they shall obey him.\n\nThe seed of mustard is very little, yet it is very strong and sharp. And it is hot in the fourth degree, as the physicians say. By the heat is understood love. The first degree of love, as Bernard says, is when a man feels nothing of love but of himself and his own profit. The second is when he begins to love God. The third is when he loves God best and loves Him properly for His bounty. The fourth is when he is so inspired with this holy love that he no longer loves himself or anything else but God, or for God, or with God. And to this love brings him true humility.\n\nNow you can see clearly that the poor in spirit are blessed. For they are so humbled and void of their spirit that their spirit is entirely minused, for God has it all, and the holy ghost has replenished the house of His heart, and is there Lord, & enhances those that are poor of spirit. These are the true meek and humble, whom He makes to reign in heaven by holy hope and by holy conscience, and therefore says, Our lord, according to the gospel, possesses the kingdom of heaven. Not only by promise but by fine, certainty, similar to those who once began to receive the fruits and rents, blessed in that other world. That no man knows until he is there. For the heart of a mortal man cannot think it, nor express it with the mouth, nor even hear it with his ears.\n\nThe first gift of the Holy Ghost makes the heart humble, fearful, and doubtful of God, and hates all sins. Therefore, it is named the gift of fear.\n\nThe second gift of pity makes the heart sweet, kind, and pitiful. And therefore, it is named the gift of pity. And this gift of pity is truly a dew and a balm against the venom of felony, and especially against the venom of the sin of envy, of which we have spoken before. For this gift of pity takes away and plucks out the root of envy from the heart and heals it perfectly.\n\nThen the heart that receives this gift and feels within itself a dew, which makes hymn to Germyn, a sweet root, and rightly attempted,\nis good love, from which grows a fair tree bearing great fruit,\nthat is a fair virtue and good, called in Latin mansuetudo.\nThat is to say, sweetness and debonairness of heart,\nwhich makes a man sweet, debonair, charming, and amiable.\nFor this virtue makes a man to love his neighbor perfectly,\nand himself after God. This tree has seven degrees by which it grows high.\nThese seven degrees show us St. Paul, where he admonishes and prays\nthat we may all be one in God. The first reason is that we have one heart,\nhigh and low, poor and rich. That is, we have one Father in heaven.\nThat is God, who made us all communally to his image and semblance,\nand because all we have one creator and maker, who made us all of one matter and one form,\nand to one end, that is, that we are all in him and with him.\nLikewise, he says in the gospel, \"It is not the will of your Father in heaven\nthat one of these little ones should perish.\" Much great reason we love one another, and beasts and birds love their kind. The second reason is that we are all Christian and baptized in the sacrament of baptism, poor and rich alike. That is why we are all washed with the precious blood of Jesus Christ. And we were redeemed with one manner of money, and as much cost that one as the other. Therefore, we owe each other and honor, for God has much loved us and praised us, and made us of great dignity. The third reason is because we have one faith and are bound to one law, which all is accomplished, as St. Paul says in this word: Love thy neighbor as thyself. Of this debt there is no man quit for anything he can do; this debt oweth each man to another, and he that renders most oweth most. \u00b6 The fourth reason is that we have all one master and one Lord, who holds all body and soul, and all that we have, He made us all and formed us, and has redeemed us at a like price. I shall reward all who have kept and held my commandments, and those who have truly loved one another. The fifth reason is because we are all fellows in the host of our Lord, and we are all his knights and soldiers, who all abide one reward: that is the glory everlasting, and love and company of all saints. The sixth reason is that we live all of one spirit spiritually, like as we live of one air corporally. By this spirit we are all sons of God by adoption. That is, by faith, and sons of the holy church, brethren germane of father and mother, a spiritual fraternity, which is better worth than a carnal fraternity, like as the spirit is of more value than the body. The seventh reason is because we are all members of one body, of which Jesus Christ is the head, and we are the members which live all of one mystery. That is of the precious flesh and blood of our Savior Jesus Christ, who so much loves us, and we are. He who holds us in such dear and firm love that he gives us his precious blood to drink and his worthy and precious flesh to eat. Therefore, remember, O saint Paul, this love which he shows us. For a more compelling reason and a fairer example, may he not show us, in very truth, the sincere friendship and kindness if you reflect deeply on these reasons mentioned before. You will find seven degrees of friendship and kindness, which come from the gifts of pity.\n\nFrom this stock and out of this root grow seven branches. For this virtue shows itself in seven ways, like love among the members of a body in seven ways. First, one member keeps and considers the other, that it does no evil to him, nor fails him, nor does it harm or damage his power, and in this we understand our innocence which we ought to keep one towards another. For this commandment is written in the heart of every person. That is what you should do to another as you would have them do to you. Do not strike your right hand against your left. Also, one member should endure sweetly if it is not harmed by another, and not seek revenge, wrath, or anger. But if one member is harmed or hurt, the other members should feel it. And in this sense, we understand chivalry, which has three degrees. The first is that he does not avenge himself. The second is that he does not retain wrath or anger. The third is that he feels no more moving of hate or anger towards his neighbor for anything that he does. Additionally, members ought to obey their sovereign. For they do all in their power that which the heart commands them, and the eyes signify to them. In this sense, we understand the virtue of obedience, which we have spoken of before, which ought to be adorned and clothed in love and charity, as Saint Peter the Apostle says. One member helps the other and serves them without danger or peril, without contradiction and without avarice. In this sense, we understand virtue, which is called charity. A man then helps and supports another gladly with the power that God has given him, or he signs or counsels with his wisdom. Or he gives and departs generously for the love of God and His goods and riches. He is then called very charitable, and Saint Peter commands us to administer the graces that Almighty God has given us to our neighbors and proxies. Therefore, Tullius the philosopher says that we ought to feel all that is in the world and grows and increases, for all is made to serve man. And men are made one to aid and help each other. For one is engendered from the other. Let us then do what we are born to do and what nature signifies and shows us, and seek the common good. For according to the holy apostle Saint Paul, we are all members of one body. Each member feels and is affected by what is done to every other member, whether it is good or bad, joy or anguish. When one member is hurt, all the others are moved to help it, so that it may be healed and made holy. In this sense, we understand and know the virtue of true pity, which we ought to have commonly. It has two effects, as Saint Paul says. The first is to rejoice in the good that others do and have. The second is to sorrow for the evils that others feel and endure. Furthermore, if a member is sick or hurt, all the others help it to mend and become holy. In this sense, we understand and know the virtue of justice and correction, without which the body of the holy church cannot endure. For the rotten members defile the others, and he who would then chastise his brother and neighbor, and reprove and punish his subject, should take heed of himself when a member is sick or hurt. A heart has great compassion and feels great sorrow. This is due to the great love it has for it, which it touches gently and frequently. Just as Seneca says, all the members of the body help and support each other. Therefore, every man should support his neighbor and correct and remove the wounds of sins in his heart.\n\nFirst, there should be applied the ointments and sweet consolations. Also, if this is not effective, sharp powders and bitter reproofs should be applied. And if that does not help, let the sword cut or excommunicate him or banish him from the country or withdraw from him. Also, honor and keep the one who honors you, and do reverence to one another, as Saint Paul says, we owe to bear and do reverence to one another, especially those who have great need of support. These are the most foolish and weak. They should be supported by men. Most people should support one another. Then, the wise and sage bear and support fools and the weak, just as bones hold flesh and a pillar holds a house. This is contrary to those who gladly cry out and point out the faults and sins they see in others. One member defends another at need and puts himself before to save it, for need is evident who is a friend. When one foot slides, the other helps it immediately. When one would strike the head, the hand puts itself before him. In this way, perfect and pure friendship is established, of which God says in the Gospel, \"Who can do greater friendship or love than to lay down his life for his friend?\" This friendship shows us Christ crucified, who for us set his soul and body to shameful death. And he did this to give us an example, as St. Peter and St. James say, that God has set his soul for us. And in the same way, we ought to set our souls for our brethren and neighbors. If we are members of the body of Christ, who has this virtue, I shall say aptly that he is truly blessed. This is the virtue that our good Master Jesus Christ signifies to us when He says in the Gospel, \"Blessed are the meek.\" For they shall inherit the land of them that live in glory without end.\n\nNow understand well this blessing that the meek possess in this world. For the perfect meek possess the earth in three ways. First, of the earth of living people, that is God Himself, who is the inheritance of those who live righteously, that is, of saints and good people, in the same way that the earth is habitation for beasts and men. And because God Himself is the earth of living men, He has the meek in His possession. For they do nothing but what pleases God. Therefore, it is right that they have God in their possession. Like David the prophet says in his Psalter. The debonaires say he shall have the earth in possession and inheritance. And they shall have delight in multitudes of peas. The holy man St. Austyn says no man shall have God in his possession, but first he shall be in His. Also, the debonaires have in this world the land of their heart in possession, for they are by right lords of their heart. The felon is not lord of his heart, and the debonaire has the mystery of his heart and of his evil manners.\n\nAnd Solomon says that he is more valiant, who masters his heart well than he who takes a strong castle and city.\n\nAlso, the debonaires are lords of the earth, that is, of worldly goods. For if they lose them, they shall never be troubled or angry therefore. But they that are angry when they lose worldly goods are not lords of them nor of their hearts. But are servants to them, and therefore it is right and reasonable that they who have here temporal and spiritual goods have in themselves the possession of their heart. Understand and hold this: God gives the poor in spirit heaven, and the debonair the earth. Where will be the avaricious and the felons, but in the torments of hell.\n\nThe first gift of the Holy Ghost is the gift of wisdom, which makes a man humble and fearful. The second makes him sweet and pitiful. The third makes him clear seeing and knowing, and therefore it is called the gift of wisdom. For it makes a man wise and knowing in all things, when this gift descends into the heart of a person, he expels and casts out the root and the sin of anger and felony which troubles the heart, and makes a man like one departed from himself, so that he sees nothing for himself or for anyone else. But this gift enlightens the heart on all sides, so that he may not be deceived by any person, like the gift of pity makes the man innocent, so that he will not deceive, of which St. John says in: The apocalypse in spirit / the holy man, filled with this spirit, was all-seeing before and after. An angel showed to Zachariah the prophet a stone with seven eyes. These are the eyes that the good men have; they see clearly within their heart and all around them. That is to say, beneath and above, on the right side and on the left side. This gift of knowledge is the master of works; it is to say, of the virtues of the soul. For he makes all just men into a point by line and rule. He takes first his bound and his point; this is what the wise man says: In all that you begin, consider the end, and to what end you shall come. Afterward, he holds the line. For he goes by the right way before and by the right intention. Afterward, he makes all by rule. For he makes it all plain and by measure. For he loves the common way of good people without finding nothingness. Afterward, he tests his sight and his works by plumb. For he takes heed that his body does not incline towards. The right side is by prosperity, not the left side by adversity. This gift of wisdom is like the priory of a cloister in the soul, which keeps order, and in the heart and other offices of this heart there are two sides and two things. The understanding and the will, reason and affection, these two sides and these two things agree together. They make much sweet melody and fair service. That is to say, when the will desires all that the understanding signifies to God, and that affection feels all that reason understands, if they understand well in these two sides which are in the soul, when and how they ought to agree. On one side there are four locks, and on the other side four offices. That is to inquire, to judge, to remember, and to show that which they understand by word. This gift signifies the reason that which he ought to learn and inquire, and in what order, and in what manner, and what. And this is a great craft. For the mysticising in these things is very perilous; it behooves one to understand the reason, and to learn that which is necessary, profitable, and honest, and to withdraw from the contrary. O God, how a creature wastes his time and disperses himself for learning things that are of no value but vanity and sin. But the holy ghost by this gift signifies lightly and makes a man to learn ordinarily that which is most necessary for the profit of the soul. And that leads him most rightly unto the love of God for the health and profit of his soul, and to help his neighbor. Also it behooves reason well to inquire the truth of the things. And also how one ought to believe. To believe well is when a man believes simply and steadfastly all that God says and commands without much inquiry, and without examining the counsels of God and the profundity of his judgments, the height of his majesty. The reasons for believing in the majesty and the holy Sacraments are as follows: one should not believe too hastily or too late, not for everyone or for no one. After good inquiry comes well to judge. To judge well, one should affirm no judgment until the time that one has inquired into the truth of the matter, and be well informed, and should not judge that which pertains to nothing to oneself, such as secret things and hidden intentions, which should be understood by the better part. The spirit by this gift makes the reason to judge well and to know right, and to determine between good and evil things, between small and great things. He must praise every thing according to its worth. Also, this spirit makes the reason remember, for it remembers all that is necessary for oneself. According to the Gospel, God commands us to remember the past, understand and remember the present, and prepare for the future. These are the seven aspects of prudence, as the philosopher explains. Furthermore, reason should speak in a measured and joyful manner, not speaking until it is necessary. The word should be well-advised and well-thought-out before it reaches the tongue. And the word should be in accordance with God, without sin, having neither too much nor too little meaning, and used appropriately. For precious words, or a precious word of the Lord God, should not be cast before swine and hogs. Before them and to such persons who set themselves not to work for their health, but live in the ordure of their sins. Therefore, holy scripture calls them hogs. This gift aforesaid ordains and agrees that the other party of the heart is the will, which has four parts: love, fear, joy, and sorrow. That is, that one love which he owes, as much as he owes, and that he does not fear also what he owes, and that he has no joy nor delight, save in that he owes after God, and also how he owes and as much as he owes. And that he has no sorrow nor heaviness, but in that which he owes and also how he owes. And when these four parties are accorded, then it is said that a man is well attended when he is not over cold nor over hot, nor over dry nor over moist. And in a similar manner, the body of a man comes upon many maladies for the disharmony of these four qualities or of these four humors. Right so the heart of a man comes to him the vices and sins through the discord of these four manners. When these two sides of the heart are agreed and ordered, that is reason and will, then a man is ordered within himself. These are the two springs of the root of a much fair virtue, which is called equity. Equity properly is that which is done by good judgment and true sentences, not over soft, nor over rude, without bowing and inclining to one party or the other, when one goes forth alone, for equity is nothing but unity, that is equality. Whoever has this virtue is a true judge and wise. For he does nothing but it is examined and inquired into like a good judge ought to do. Then the first degree of this virtue is that a man be a good judge of himself; he ought to enter into himself and behold his conscience, and well to examine his thoughts and his desires, whether they are good or evil, and to\n\n(Note: The text appears to be in Early Modern English. No significant OCR errors were detected.) Order all things to the regard of reason, so that will and reason are in accord. For just as Saint Bernard says, virtue is nothing other than the assent of reason and will. That is, the will that says and does, and also puts into action what reason shows and signifies.\n\nThe second degree of this virtue is that a man be a rightful judge, and hold the right line of equity between himself and that which is under him - his body, which he has in keeping. He ought to nourish and discipline it, so that it may serve and be so disposed and chastised that it will obey in all things the soul, like a good servant obeys his mistress, and a good disciple obeys his master without hesitation. For reason ought to be like a true arbitrator between the soul and the body, which ought to keep the right of either party. In such a manner, let the spirit be a good lord, and the body a good servant. A subject and obedient one to the soul. It is necessary in this party to maintain equality and right measure in drinking and eating, in clothing and adorning, and in all things that the body commands. For it inclines more to excess than to deficiency. After him, the five senses of his body should conduct and govern, by reason and equity, so that each serves in his office without sin and without misprision, like the eyes to see, the ears to hear, the nose to smell, the mouth to taste and to speak, the hands and all the body to touch. When these five senses are kept from sin, then the castle is secure and firm. For these are the gates of the soul. These are the windows through which death often enters the soul. This testifies the prophet.\n\nThe third degree of the virtue of equity is to be a good judge, and to hold equity between oneself and that which is before you - the temporal things, which often. dystroyeth body and soule / as whan a man setteth his loue ouermoche on them / lyke as dooth ye aua\u00a6rycyous men. & all they that aboue mesure loue worldly thynges. For they haue theyr hertes knytte in the nettes of ye deuyll / as Iob sayth / yt is to plees & quarelles / & fo\u2223rayne werkes / wherin they ocupye them so / yt in the lyfe spyrytuall ne to theyr saluacyon they can nought do / ne may not ne wyll not entende / so moche ben they blynde and bounden in theyr synnes / wherof it happeth yt whi\u2223che Seneke the wyse man sayth. That by this we synne and go out of the waye / that as touchynge the party of the bodyly lyfe / euery man thynketh and is besy / but for\nto ordeyne his lyfe spyrytuell for to haue glory pardura\u00a6ble no man thynketh ne studyeth. Now this is then mo\u2223che grete necessyte / yt a man set not ouer moche his herte in forayne thynges / for who that soo ouer moche dooth / he falleth in the charges and in the couetyses of ye worl\u2223de whiche is the rote of all vyces.\nTHe fourthe degre of the vertue of A man should be clear-sited on his right side, taking heed and taking example of the good and wise men on that side. But on this side, one must hold discretion and equity. For not all people go by one way, nor do all the good or the wise possess one single grace, like the members of a body which have not one single office. And there are many novices deceived in their hearts, as the Book of the Collations of the Holy Fathers teaches, concerning the perfection of virtues. For when they see a man well-performed in one estate and in one grace, they intend, desire, and will to resemble him. And when they see another doing much good in another estate, they cry and run after him, and also to the third and the fourth, without abiding or resting. They are also like the young greyhound which yet is all young and runs after every beast. Aesop tells a tale of a little hound and an ass. The ass, seeing the hound, does nothing but makes the hound's master weary and wastes his time. In this story, Aesop relates the following: a hound that, whenever its master returned home, ran against him and leapt upon his neck. The master played with the hound and made him great feasts. The ass thought, \"My master ought to make feasts for me, who serves him all day, rather than for this dog that serves for nothing.\" Not long after, the ass saw its master come to his house. The ass ran against him, cast its two forefeet about his neck, and began strongly to lick and fawn him. The master's servants, seeing this, ran with great haste and beat the ass severely. From this example, wise men learned to teach themselves that: man sholde desyre suche graces as he may not attayne ne come to / and the same techeth Salamon sayenge. Sone caste not thyn eyen to rychesses. That is to the graces that thou mayst not atteyne. Therfore he hath grete nede of dyscrescyon that he see of whome he taketh ensaumple. \u00b6 Also it is necessyte that a man see clerely on his lyft syde / and that is the fyfthe degre. For one ought to beholde the fooles and the shrewes whiche ben as on the lyft syde / for they be on ye werse syde. To them ought one to take hede / fyr\u00a6ste by cause that a man sholde haue pyte and compassy\u2223on. Also that one sholde not ensyewe theyr foly ne theyr predycyon / soo as the wyse Salamon sayth. I passed sayd he by the vyneyarde of the slouthfull foole / and sa\u2223we that it was full of thornes and nettles / and by this ensaumple I haue lerned wytte and prouydence.\nAlso that one loue moost god by whome he is quyte of su\u00a6che synnes and of suche perylles. But hym behoueth on this syde to kepe dyscrecyon and equyte. For whan I se a foole I ought to have pity and compassion, and not make fun or deride him. I ought always to hate the sin and love the sinner, and much I ought to keep myself from causing grief or harm in my heart to any person, nor condemn him. Nor should I compare myself to another who is so evil. For he is evil today who will be good tomorrow, and such is good today that will be evil tomorrow. Also, I ought as much as I may, without harming others, to employ myself, be humble and condescend in works and words, to win him to God and to withdraw him from sin. For, as Seneca and St. Gregory say, we may not relieve those who have fallen better than what is beforehand stated, and let us not will how it is inclined toward them.\n\nThe sixth degree of the virtue of equity is the sixth sense that the wise man has: that is, he sees clearly behind the net and the devices of the devil, which are to us as behind us. For the devil sees us, and we do not see him. The devil is our enemy, who is very strong, wise, subtle, and eager to deceive us. He never ceases day or night, but is always on the lookout to deceive us with his false craft and ingenious devices in more than ten thousand ways. And, as St. Augustine says, the devil sees subtly the state of a man and his nature, and to what sin or vice he is most inclined, by nature or custom. He assaults us most strongly in that area. The coleric man to wrath and anger. The sanguine man to jollity and lechery. The phlegmatic to gluttony and sloth, and the melancholic to envy and sadness. Therefore, every man ought to defend and protect himself from that part where he sees his house is most vulnerable. And against this vice and this sin, he should fight and resist most, of which he is most assailed. And the more he shall resist. He will be more worthy of joy in paradise or heaven for strongly opposing all sins, and understand well that the enemy of hell spares no one. For he is bold and fierce, as he showed our Lord Jesus Christ in tempting him. Do you say that our Lord spoke to Job in how many ways the devil disguised himself and in what manners? Likewise, no one knows but I alone. For just as Saint Denis says, all good and evil angels, and all the spirits of men, are like a mirroring spirit. Then, just as a mirroring spirit receives all forms and prints those that come before it, so does a man's spirit, whether in sleeping or waking. Therefore, take a mirror and set it against another. Immediately, all the forms that are in that one, you will see in that other. In such a way, it is said that the devil shows a man such figures and such forms as God allows him, and the soul receives harm from itself sometimes in thought and imagination. Like against my will, I must look and receive in the sight of my eye the form that comes before me. It is a right great grace of God and a right great gift of the Holy Spirit to understand well all the languages of the devil and to know all his temptations and all his devices. For like the holy saint Bernard says, \"It is over subtle a thing to know and discuss between the thoughts that the heart conceives and brings forth, and those that the devil plants.\" And the devil shows to a man how sins are pleasant and delightful, lightly may a discerning man and a reasonable one know this. But when the devil comes to tempt one in the guise of an angel and shows him good for drawing him to evil, then is the temptation strongest. And therefore Saint John says that one ought not to believe all spirits, but they ought to prove and carefully examine them before believing them, and to consider whether they are of God. Rightly do those have theirs. The confessors are good and holy men, wise and well approved in their faith. To these confessors, those who confess to them reveal their thoughts, both good and evil. As Solomon says, \"Blessed are those who doubt that they sin not or have erred.\" He also says in another place, \"Do good counsel to all that you shall do, and then you will not regret it.\"\n\nThe seventh degree of equity is the seventh eye, which he must have. That is, he must look upward and have God always before him. The Lord says in the Gospel, \"If the eye is poor and simple, all your body will be clear and shining. But if the eye is dark and tenebrous, all your body will be dark and tenebrous. That is, if the intention of your heart is pure and simple, and it goes forth in the right direction after God according to all the degrees we have named, then all the mess and substance of your works and of your body will be clear and shining.\" virtues shall be fair and clear and pleasing to God. And if the intention is not good but forward and evil, and turns back, all the work shall be dark and tenebrous. For without good and rightful intention, alms come from sin, and virtues become vices. Intention is simple when a man does his works for the love of good, and it is obscure and dark when a man does his works to please the world or for vain glory. It is crooked and not right in two things: when one holds one part for God, and the other for the world. For intention turns back when a man seeks his own profit in all things that he does. Now you have heard the seven degrees of this virtue of Equity by which this tree rises high\nThe branches of this tree are the seven principal virtues, which answer to the seven deadly sins, like meekness or humility opposing pride. Friendship or amity opposes envy. Debonairness and patience oppose anger and felony. Prowesse and dylygence ageynst slouthe. Largesse ageynst auaryce. Chastyte ageynst lecherye / and Sobrenesse ageynst glotonnye. These seuen vertues kepe & conduyte moche ryght the spyryte of scyence whiche ledeth and conduy\u2223teth them by the waye of equyte as Salamon sayth. By the whiche waye dyscrescyon and reason whiche is the charytour and ye conduytour of vertues as sayth saynt Bernarde and the gouernour of the shyppe of the soule ledeth and gouerneth them that they go not out of the waye ne on the ryght syde ne on the lyft syde. And thus prouffyten they growe and bryngeth forth fruyte plen\u2223tyuously. \u00b6Thenne the vertue of equyte / sheweth hym by dyscrescyon in all the werkes of other vertues / that without this vertue / the name of the vertue bycometh vyce. I saye wel that in another sence / these seuen ver\u2223tues beforesayd ben the braunches of equyte / and all ye fruytes and the good werkes that growen therof apper\u00a6teynen to this tree. \u00b6Now vnderstonde wel how ye gre\u00a6te maystre of vertues speketh to vs of This virtue. For he does not bless in his rule those who hold equity overall and have discretion and measure without mistake. For there is none who does not err in many ways. Therefore, our Lord Jesus Christ comforts us, who does not bless. Blessed are those who sin not and have not sinned, but have done all by equity and rightly, although he speaks courteously to comfort the sinners. Blessed are those who weep, for they shall be comforted. That is to say, they are and shall be blessed who see and understand well their sins and their defects in all the points of equity which we have named here. And they weep and are sorrowful who find iniquity and wickedness, where they should hold and find equity. And therefore, this world is called the valley of tears, that none in the world may live without tears, which has received the gift of science, of which we have spoken before. But it behooves, as Salomon says, he who\n\n(Note: The text appears to be written in Middle English. I have made some corrections based on context and modern English usage, while trying to remain faithful to the original text.) Most know and see the evils and sorrows of the world; he has most sorrow at his heart's core and weeps. Thus began the world to grieve and annoy one who most annoyeth and grieves this transient life. Now oughtest thou to take heed of five manners of tears which an holy man had here in this world by the gift of science. The first tears come from that which a man has often angered God by thought, word, and deed. The second tears come from that which one beholds the great torments, horrible and enduring, of hell which thou hast deserved by thy sins, of which each person ought to have great fear. The third tears grow from the evils which a man sees the good suffer, of whom we ought to have pity and compassion. The fourth tears come for the sin that wicked people do. The fifth tears come for this life which is perilous, and for that other life which is without end in glory. \"perdurable, for we tarry so long therefore. The sixteth teres comes from devotion and great spiritual joy of the presence of Jesus Christ, and of the feeling of the holy ghost. These are truly blessed, for in this manner they weep and wail for their sins. For they shall be well comforted, as the gospel says. Like a nurse comforts the child that weeps and cries, she dries their eyes and kisses him, and makes him laugh by force. Right so shall our Lord do to them that weep bitterly for their sins, like I have said. The debonair Jesus shall dry their eyes; they shall never weep more. Nor shall they ever feel harm or sorrow. But always they shall be with our Lord God in peace, in laughing and in joy, perdurable.\"\n\n\"Now have we spoken of the gifts and of the virtues that govern them, which live in this world in the lowest of these three estates that we have spoken of before. Now, with the aid of the holy ghost, we ought to speak of the gifts and of the virtues that govern them,\". The virtues which most properly belong to those who despise the world and strive for perfection are described by the holy man Job. He says that a man's life on earth is like a knighthood, for a man's life in it is laborious. Now observe and take heed of a young burgher and of a young knight. These two types of men have very different thoughts and intentions.\n\nThe burgher intends to merchandise, to buy and sell, to win and to get good, and the end of his intention is all for him to be rich and noble and honored in his city or town.\n\nThe new knight goes another way. He desires and intends to do courtesies and to give largely. To learn chivalry and to use arms. To suffer pain and disease, and to show prowess to conquer losses and honor and to mount into high estate.\n\nThese two estates we see openly and clearly in these two types of people, of whom some will keep them from great sins, for they will do good. Give alms and keep the commandments of our Lord Jesus Christ and of the holy church. It would suffice them if they could save themselves at the last. There are others to whom the world brings annoyance and grief because of perils, sins, and the pains of which it is full. So that none may have peace of heart nor a sure conscience. They see again on the other side that there is no treasure which may be compared to the love of God, nor any sweetness so great, as is the peace and tranquility of the heart. Nor any worldly glory that I may compare to the glory of a pure conscience. It seems to them and indeed, whoever might obtain these three things, he should be more than any emperor.\n\nThis is a great thing, but there are few persons who undertake this enterprise. But when God gives to a man this grace and this gift, which is called the spirit of strength, he gives to him a new heart, a... \"Noble and courageous hearts disdain and set aside all that the world can give or take. Our Lord Jesus Christ in the holy gospels says, 'Blessed are those who hunger and thirst for justice.' Solomon says that he is the Just One who hates iniquity for his own sake or for his friend's. And Saint Bernarde says, 'He is not just who does not feel and understand in his heart that he is bound to love Him above all things.' Those who truly desire with all their heart to render this debt to God are the ones our Lord speaks of in the gospel when He says, 'Blessed are those who hunger and thirst for justice.' He does not say, 'Blessed are those who do justice,' but 'those who hunger and thirst to do justice.' For this justice cannot be held or clearly rendered in this world. But it will be desired in this world and paid in the other.\" Our lord says, \"Blessed are not those who render and yield this justice, but he says more curtly. As he well knows, our poverty. Blessed are those who hunger and thirst for this justice. For Jesus Christ requires not that we pay him here his debt, but it suffices to him if we have good will and desire to render and yield. And how shall I say that they are just who render not what they owe nor have the will or lust to pay? This desire, when it is true in the heart, he commands that it be shown by works. For, as Solomon says, 'No man can bear fire in his lap unless his garment burns.' This demonstration cannot be without virtue and without power. By witness, by pleading, or by proof, one cannot be a good knight, but by many good deeds of arms and by much suffering and enduring of tribulations and miseries. And this is the fourth virtue that the Holy Ghost gives to a man to extirpate and pluck out the fourth deadly sin, which is: \" synne called in clergy sloth. This virtue, named virtue alone, is of such great dignity that among all other virtues, this virtue alone bears its name properly. For virtue and prowess are one. God grants this virtue of prowess to His servants when He suffers and wills to make them knights, as He did His apostles at Pentecost or Whitsun. Of whom we read that they were so courageous before they had received this virtue of prowess that they dared not go out of their lodgings until the time that they were armed with this virtue. After they had received this virtue of prowess, they endured gladly all martyrdoms and all manner of torments.\n\nPlato.\nDiogenes.\nSeneca\n\nThe philosophers who treat of these virtues divide this virtue of prowess into six parts or degrees, by which this virtue grows and profits. But our Master, who made the philosophers and philosophy, that is, Jesus Christ, added the seventh point to it. prowesse. The first point of prowesse is called magnanimity. The second is affability. The third is certainty. The fourth is patience. The fifth is constancy. The sixth is magnificence. And the seventh, which our master Jesus Christ dismissed, is hunger and thirst for justice. This virtue cannot properly be named in English as its meaning or understanding in the world is expressed in Latin.\n\nMagnanimity / is magnanimity / greatness and nobility of courage by which a man is bold, as a man of great enterprise. This virtue has two parts: the first is to be able to despise great things or to praise nothing and greater things to undertake and to choose. According to Saint Augustine, prowesse is when courage despises all that which it does not have in its power, that is, all that it may lose against its will. And Seneca says in worldly things there is no thing great but the heart which despises great things. Of the second party the philosopher says that magnanimity is a reasonable enterprise of the mind. \"This virtue has Hychil and Ferth a distant view of the world, as Sayes. And so it seems to him that all the world is but a little thing, like a star to us. Then all the world and its charges, and the great works and necessities of the world seem to him as nothing. Solomon said this when he had thoroughly explored the world and disputed about the states of fools and wise men. He pronounced his judgment in this way: \"Vanity of vanities, and all that I have seen is vanity.\" That is, all the world is vanity, and full of vanities. And a man, for whom the world was made, perishes in all vanity, for in him is every kind of vanity and transience. As David says in his Psalter, \"Vanity by mortality.\" For his life flees away like a shadow. Vanity by curiosity. For his heart is like a dream. Vanity by wickedness: For sin makes him held and reputed as nothing, or less than anything in the world.\n\nNow is then the first party\" This virtue that has made him despise the world. Like those who have done so in times past - philosophers, painters, Saracens, and holy Christian men. The other party is one who gets the way of perfection and chooses the life that is so openly sharp and dreadful. This is the way that leads a man to the mountain of God, in the state of perfection. This is the way of the private counsel of our Lord Jesus Christ, which he showed on the mountain to his apostles. They chose this way, to whom it suffices not only to keep the commandments of God, to which they are bound by true debt, like them, but also to leave all that they have for God's sake and abandon themselves to die for his love, who died for them on the cross - our sweet savior and redeemer, Jesus Christ. Or to go to the holy land or else, where they leave and despise all for the love of God, both riches, friends, and themselves. make them servants of others and the poor who were rich and might be in the world, and put themselves to suffer great hardships, who in the world had great eases and great delights, and all these things done and having been done with good heart, or in the sharpness of penance if the heart is not there. For habit does not make the monk, nor arms the knight, but good hearts and the provision and equipment of good works.\n\nThe second degree of this virtue is perseverance. For whoever has undertaken a good way or any good works, it behooves him to hold firmly to his purpose and to accomplish what he has begun. This virtue is called perseverance. Perseverance is necessary against assaults of the world, of the flesh, and of the devil of hell, which strongly assail a man at the beginning. The flesh says to him, \"I cannot endure this life; my life has been accustomed to live such a life.\" The world runs after him to withdraw him from doing well, just as one runs after. after a thief, who escapes from prison, the devil says to him: \"Caitiff what will you do, why do you thus destroy yourself? You may save yourself otherwise. These are the taunts that the new knights of God endure, and when they intend to do good with firm and resolute courage, they do not recoil. For he is the true friend who can, may, and will keep his friends, and whom God will aid and help, none can harm or grieve.\n\nThe third degree of prowess is security. Security, as the philosopher says, is a virtue by which a man fears not nor dreads the evils and perils that are before his eyes, and this is the third good and well that the gift of strength brings. For when the holy ghost arms his knight with his virtue, he first gives him a noble heart to undertake great things, then a great ardor and a desire to pursue it, and great confidence to bring it to an end, after he makes him sure and hardy as a lion, so that he has no fear of peril or pain. The holy martyrs endured their torments with joy, as if going to a wedding or a feast. The holy ghost makes his knight sure to endure the coming torments and sorrows. He makes him strong and patient to suffer them, and this is the fourth degree, called patience. By this virtue, a man overcomes his enemies. The devil, the flesh, and the world, and all they can do and say, are shields of gold that cover him, for the love of God, so that no stroke may harm him. This virtue has no man unless he has been tested. Trouble forgets wisdom, as Saint Paul says. Likewise, The fire makes the tiles hard; without this virtue, none can be proven. Thus, without patience, no man has victory. For whoever lacks patience is vanquished. We see examples of this in all the crafts made by hand. Many a stroke of the hammer suffers the cup of gold before it is set on the table of a king. And also a chalice or it is blessed and set on the altar. Much suffers the tons and pipes and many great strokes before the wine is put in. Much is defiled with the feet of the fullers the fine scarlet cloth before or the queen is clad in it, and as many examples can you find as there are crafts in London.\n\nBy this virtue, a man is strong as iron, which all other metals soften and master, and he is made so precious as gold, which the more it is in the fire, the purer and cleaner it becomes, clear, and treatable, as the Salamander in the fire, and as the fish that lives in the waters of tribulation. He who swims and is strengthened.\nThe fifth degree of the virtue of prowess is called the virtue of constance. This is a true virtue that makes the heart strong and stable as a tower founded on a rock, and as a tree rooted in good ground, it does not waver for any wind that may blow. That is to say, for no event or temptation that may happen or come, good or evil, without this virtue none comes to virtue or victory. For when the knight of God has made or done some prowesses, then the devil assails him with vanity. And then the battle is in the heart only to conquer, lest he fall by vanity. It is the first temptation was not so strong as this vanity. Of which David says in his Psalter that the devil beats down the strong on the left side by adversity, and the right strong on the right side by vanity. This virtue is much praised by Seneca the wise man, who says that there is no virtue but that which goes before proudly between the one. The six degrees of prowess is magnificence. This virtue declares and expresses the philosophy, saying that magnificence is a high work and happy achieving our Lord Jesus Christ, the supreme philosopher, calls this virtue perseverance. By this virtue, the good knight of God endures evils to the end in that high way of perfection which he has embraced. Saint Paul says that all virtues flow from this virtue, but this virtue wins the sword, the victory, and the crown. All labor, but this virtue bears the reward and the merit. Our Lord Jesus Christ says, \"Whoever shall persevere to the end, he shall be saved, and none other.\" The philosopher could go no further in declaring this virtue of prowess. But the disciples of our great master Jesus Christ saw much further. For just as Solomon says, \"When they have remembered and performed all things,\" then they seem to have attained all. All is to begin again. The virtues and prowess of philosophers were all to vanquish sins and vices, and to gain virtues. But the prowess of saints was not only to vanquish sins and vices and to gain virtues, but primarily to keep justice and truth towards Jesus Christ. He is not true nor just who renders not what he owes to his power. And certainly, it is a thing most rightful and reasonable that I give my life and my death for him who gave his life and death for me. And as much as he is of more value and is worth more than I, so much I am more indebted to him by right justice. Likewise, says Saint Anselm. This justice I owe to desire, but I may not here render it nor pay it fully, as we have said before. Therefore, is the seventh degree of this virtue, which our Lord Jesus Christ has put forth. To which the philosopher could never attain, when he said, \"Blessed are those who have hungered and thirsted for justice.\" They then are blessed. Blessed are those mounted into these seven degrees of prowess, and have hunger and thirst and great desire to attain to the seventh degree. In this, as in the other, we find seven branches for the virtue and prowess of the good knight of God is shown. For by seven manners of battle, there comes seven manners of victory, and by seven victories, he conquers seven manners of crowns of glory. These are the rewards and the seven merits of which speaks St. John the apostle and evangelist in the Apocalypse. For, as St. Bernard says, \"Much is he a fool, and overweening, who without victory attempts to have the crown, and who without battle thinks to have victory.\" Of this St. Paul says, \"He shall never be crowned in glory who fights not truly against sin and vices, which is the champion of the battle in this world.\" The master of this field of battle is Jesus Christ, who proves his new knights as it is written in the book of [unclear]. A king is this master, the debonair Jesus Christ, who is truly real as Saint Paul states, and knows the power of every man. Therefore, he suffers not that any enemy or foe tempts us beyond our power, nor does any adversary assail us unless we can overcome him if he will, by the help of God, who increases our strength in battle, as Saint Paul and Saint John have said and devised. Seven victories and seven crowns are the rewards and merits which God promises to those who overcome sins and vices.\n\nThe first battle and fight that a Christian man has is against deadly sin. There is none overcome or vanquished in this aforementioned battle except he will. For whoever will not consent to sin, he vanquishes the battle, which is easy for a vigorous good heart and hard for one who is slow and reluctant, and ill-encouraged to do well and to the service of God, who is not strong by fear. A man in battle should not only pray to God and do well, as Saint John says. Whoever falls and is vanquished in this battle has much to do and is more hard-pressed to relieve and defend himself than he who is in a spiritual state. He has no power to relieve himself unless it is by the grace of God. Just as a fish enters a net of its own accord, yet it cannot escape unless it is cast or put out, so a man falls into sin of his own will, but he cannot escape without the grace of our Lord and his aid and help, as he gives to him repentance to do penance for his sins, and that is the armor that Saint Paul commands to take into this battle. Now you should know that when a man is armed to conquer and fight against hard-hearted sin, it behooves him in true penance to have three things. The first is the repentance of the heart. The second is the confession of the mouth. The third is satisfaction. and penance, that is the amends for sin, if one of these fails, the confession is worthless.\nRepentance requires great sorrow, and great showing of the heart of him who has angered and displeased God, and the more he has sinned and displeased God, the greater the sorrow and the repentance. Thus repented the good king David when he said in his Psalter, \"I have labored and traveled in my wandering, and have washed my bed in my tears, and my couch in the weeping of my eyes.\" He who has displeased God by deadly sin ought to weep and wail in the depths of his heart, and with great signing cry, \"God have mercy,\" like the thief, the murderer, and the traitor who had deserved to be hanged on the gallows of hell. The sinner is the thief to God. For he has stolen and misused the goods of his Lord, which are but lent to him for winning them back. The goods of nature, of grace, and of fortune, of which he must render and give account. and reckoning most strictly how he has foolishly dispersed them and put them to evil use. He is a murderer of the daughter of a king, who was of his own soul, the one who was the daughter of the king of glory by grace, whom he has slain and put to death by deadly sin. He is a traitor. For the castle of his heart and body, which God has given him to keep, he has yielded to the evil one, his mortal enemy, and he ought to feel great sorrow for being in such peril, and often wash his conscience, his bed. The tears chase and drive away the devil from his heart, like scalding water drives a dog out of a kitchen. After repentance comes confession; it is the good chamberlain who cleanses the house and casts out all the filth with the broom of the tongue, of which David says in the Psalter.\n\nUnderstand well how a man ought to confess.\nTo that confession avails the salvation of the soul, by the six. The first condition is that it be made wisely. This involves two things: the first is that he take good care to confess to the right person and after what, he ought to be confessed. Saint Augustine says that one should do this to avoid both the death of the body and the damnation of the soul. The sick person seeks to avoid death and desires the best physician and the wisest one he can find. According to Augustine, a wise confessor is one who can both bind and unbind, and also counsel. That is, the confessor should be able to know sin and counsel sinners, and have the power to absolve them and give penance according to their sin. Therefore, one ought to seek such a confessor who can wisely confess him and find grace before God. This heart and conscience, he has displeased God and his blessed mother and all his company of saints, and ought to remember all his life in great fear. Likewise did the good king Hezekiah, who said thus: I shall remember all my years in the great bitterness of my soul and my heart. The sinner ought to enter into the house of his heart and not pass through like a minstrel who bides not gladly in his house. For he has no worse home than his own. But in his heart, a man ought to dwell and consider all his sins and defects. He ought to yield accounts and speak truthfully to God and to his confessor, and ought to remember to prepare well his account, like one who is appointed to render accounts before his lord for all his receipts and payments. And also carefully to attend before the writing of his conscience, that he fail not to account for all his life. For if he fails in his account, God shall not fail. When a man has diligently remembered his sins and beholden himself, He has displeased God in how many ways and how often, and for how long he has remained in sin. One should confess immediately and without delay. This is the second condition of confession. King David rose at midnight to confess, as he says in the Psalter, and never delayed for a month or a year. The wise man also says in another place, \"Do not delay in converting to God, nor withdraw your heart nor seek delays from day to day.\" In delaying is much danger for many reasons. First, sin is a fire burning, which can only be quenched by heartfelt confession. One is a fool who sees his house on fire and does not hastily go to fetch water to extinguish it. It is a great sickness and illness to dwell in sin, and the true remedy is confession, and little comfort is there for one who feels himself sick unto death. And he does not desire to be anointed and buried. The death that is near and all around, intending to see the sinner, should move and excite him hastily to confession. For he knows not the day, the hour, nor the point or minute when death will come. Which often surprises the sinner, where he takes no heed. And certainly, whoever knew what day he should die, he should prepare himself in the best and most haste way that he might. Also, if a sinner saw well the peril in which he is, he is in the hold and prison of sin and in the throat of the lion of hell and of the dragon that will devour him, he should hastily go to confession, and that as soon as he might. Also, a sinner ought to see what he has lost by his sin, the permanent goods and spiritual goods. His time and himself, which he might recover entirely by devout confession. Much then was he a fool if he did not hasten to recover what he had lost. Also, the mercy of God that waits for the sinner and knocks at his door. According to the Apocalypse, he who delays confession shall face a harsher and crueler judgment from God, as the archer bends his bow further and shoots the arrow harder. God's bow is bent and ready to strike the sinner who refuses to convert, as the Psalter warns. The sinner who tarries too long in confession often forgets his sins and may never remember or repent of them, leading to great peril. When appearing before a confessor, one must express and clearly articulate one's sins, allowing the confessor to see the sincerity and intentions of the penitent. For a person to reveal his malady to the physician is necessary, or else the physician cannot work. Neither the surgeon nor he can heal the wound unless he sees it. Therefore, the wise man says if you wish the surgeon to heal you, you must reveal to him your wound or sore.\n\nThe true and the lame teach you to confess your maladies and lay the foulest before you to have alms. Thus, the sinner ought to reveal his sins to his confessor for mercy, and this is the third condition that ought to be in confession. Also, the sinner ought to confess entirely and holy. He ought to say all his sins, great and small, and all the circumstances of the sins. Then, he ought first to behold the deadly sins, of which I have spoken before, and to confess them entirely of each one, after he feels himself culpable, without hiding anything and without saying more, and without excusing himself. And I shall confess and say all my sins against me, not against other, like hypocrites who put the fairest outwardly and tell their good deeds while hiding their evil deeds. And they accuse others of that which they themselves are more culpable and guilty. For they can see and perceive a little fault or blemish in the eyes of others, but they do not behold a great beam or block in their own eyes, that is, the great sins that are in them. Such was the Pharisee of whom the Gospel says that he remembered his good deeds and despised the publican who humbly struck his breast in the temple and cried, \"God have mercy and pity on me, a poor sinner.\" Thus ought the sinner to judge himself before God and not allege his sin but to agree, confess, and count clearly without lying. Confession also ought to be whole and not divided among various confessors. For it A person ought to confess all sins to one confessor and not part to one and another. God dislikes such deceit. A person ought not only to mention the sins but also the circumstances agreeing much with them. Sins are greater in one person than in another, as in a religious person more than in a secular one. In a prelate than in a simple person. This is a greater sin in one place than in another, as in a monastery or other holy place more than in an unholy place. In one time more than another, as in Lent or feastful days. When one sins wittingly and in earnest, the sin is greater than when one sins ignorantly. One ought to mention the condition of the sin. It is a greater sin with a married woman than with a single one, or in a man or woman of religion, or in a person ordained a priest or deacon, after the order and estate is greater. If that you A person must confess sins against nature and the length of time they have persisted in them. They should also acknowledge if they have resisted temptation or sought it, or if they have been overcome by it. The cause and intention that led them to commit the sin, as well as all other contributing factors, must also be confessed. A person must consider and reflect upon all their members and confess all their sins, whether spiritual or carnal. Spiritual sins include those against the faith, vain glory, envy, avarice, rancor, and others. Carnal sins involve indulging in the pleasures of the body, or consenting to them for an extended period. One must confess both the delight and the consent, as the latter can be as significant as the former. Take heed if he has sinned by the members of his body; for a man sins in them in many ways. First, in the head, when one bestows great care and cost on dressing it, as do these ladies and women who so curiously adorn their heads with precious ornaments for pure vanity and to please and draw men to sin. In which they sin gravely, and specifically they make their high horns of their hair or other things that resemble horns of women. There are vanities enough around the head, in washing, combing, dying, and powdering, of which things God is often displeased. Men are not entirely free from this vanity and folly, for they arrange their hair like women's and force it to be yellow, and if they are black, they achieve this by craft and let it grow long, making it more like a woman than a man, which is a sign of great evil and pride, and of all this and such things, a man ought to confess and keep himself. A person ought to remember and consider the five ways in which he has sinned: through the eyes with foolish seeing and beholding; through the ears with gladly hearing minstrels, losers, liars, and other folly; through the mouth with foolish speaking, excessive drinking and eating; through the nose with excessive delight in sweet or foul odors; or through touch with himself, his wife, or others, be they male or female. A person ought to confess all the outward defects of his robes and garments in washing and cleaning, and all other faults of which he has memory, and thus the confession is whole and holy when one confesses all sins, great and small. The fifth condition is that one ought to confess humbly. For the sinner speaks to God who sees all his heart. Then the confessor is but a mediator. The era of God and that which he hears/knows not as a man but as God. A sinner ought to confess his sins with great fear and ought to open his heart and pour it out, like one empties a full pot of water when it is poured out, leaving no color, as does milk neither odor, nor the taste or savour of wine, nor any smell or taste like honey. Therefore, nothing should be retained of the sin, since it has been said in confession. Nor the color. It is an evil manner in speaking, or in beholding, or in following evil company, or in other things that have the appearance of sin. Also, one ought to leave the savour and taste of sin, retaining the savour of sin, who thinks on the sins that he has done and delights in their remembrance and pleases himself. But he ought to think upon them in great fear, lest he fall no more into them. And also he ought to remember them in great sorrow. And he ought to be contrite within himself. One should have great shame before God for his sins and should have firm resolve not to return to them, though he be dismembered. Also, one should leave and flee from the allurement. Some may leave their sins willingly but they will not gladly speak of them; but he should have great abhorrence for them. The sixth condition is that one ought to confess oneself often for several reasons: First, to obtain greater grace and merit against God, like linen cloth which is often washed is whiter. Also, for venial sins that one falls into often, one ought to wash oneself. Also, to chase and drive away the devil from oneself and to be out of his thrall and his net. The bird withdraws and departs gladly from the place when its nest is broken and defeated. Also, to learn to confess well. For custom makes a master, like usage. One should apply oneself to these crafts. Additionally, since one may not be certain if one has truly sorrowed and repented, one should seek the guidance of a confessor and confess all relevant sins thoroughly. Furthermore, one should humble oneself to receive more grace and merit from God. One asked a monk why he confessed so frequently, and he replied, \"Because I am always afraid I have not been sufficiently confessed. I often remember omitted sins and find myself more humble and meek afterwards.\" Now you have learned how one should confess. It is important to note that there are five things specifically that hinder true confession. The first is shame, preventing one from admitting or revealing one's sin, which allows the devil to silence us like a thief throwing a little stone to distract a hound. Should not bark or bay. For the little glewe is of such nature that it makes a hound dumb and still when put in its throat, but the sinner ought to think that the shame he has to tell his sin is a great part of his penance and amendment. Also, the sinner ought gladly to endure and drink a little shame to escape the greater shame, for all sinners shall have at the day of judgment when the whole world shall see their sins. The two things are evil to do great penance; the devil puts this fear in the sinner, saying you may not do this sharp penance, and you may not leave your customs. Such people resemble the shy horse which is afraid of the shadow it sees. And certainly, this penance that we do here in this world is but a shadow to regard the pains of hell or purgatory. The third thing is the wicked love that the sinner has enlaced, for he loves it so much that he will not leave it, and thinks for nothing he will confess. The fourth thyge is hope of long life, which the devil tells him, \"You are a young man, you will live long, you will well recover a confessor.\" But he pays no heed or sees not the death that approaches him, and will take him sooner than he thinks. For God, who promises pardon to the penitent, does not promise it tomorrow, as St. Gregory says. Then the devil often plays with the sinner, like a cat with a mouse when it has taken it. For when it has long played, it strangles and kills him. The fifth thing is despair, in which the devil puts the sinner, but he ought to remember that God forgives lightly those who repent, and more gladly gives pardon than we ask of him. After confession comes satisfaction. That is penances and the penance that one ought to make and pray for his sin, after the penitent's contrition, and the confessor's judgment, who ought to determine the penances for the transgressions. fasting. In alms or in prayers or in other good things, after the sin requires it, and the sick man ought gladly to obey the physician to have health. And the good son ought gladly to do the will of his spiritual father for the salvation of his soul. Now have you heard three things that hold together the harnesses of penance, with which are armed the new knights of God to vanquish the battle against sin. And whoever vanquishes this battle shall not regret the second death. Likewise, Saint John says in the Apocalypse, but he shall have real rest, that is the glory everlasting. The first death of the soul is to love sin, which is vanquished by penance, by which one escapes the second death, that is the death of hell, where one may not die. This is the first branch of the tree of virtues in those who vanquish sin afterwards. After this battle comes another. For when a man repents of his sin, then comes a new wrestling to his heart, whatsoever it may be. A man may lead his life. And there are many of them who in this battle are recanted. For just as God says in the gospel, \"Now they believe, now they do not believe. Now they will, now they will not. Now they purpose. Now all is nothing. For they are not firm or stable, nor persistent. But when a man joins himself to God and affirms his heart and his good purposes to Him, then is this battle good and gained, and then God makes him firm and stable, as St. John says, like a pillar in the church. This is the second victory and the reward that answers to him, after this wrestling comes the third wrestling that a man has with his flesh. Which more complains when it begins to feel the harshness and sharpness of penance, and it reinforces itself to return to its old customs. The flesh is an evil wife, of whom Solomon says, \"Whoever most does the will of the flesh, it is his enemy.\" And he who suffers his flesh to overcome him enters and puts himself in great bondage. Service. For there is no thing so foul as one who conquers this battle, God promises him a new crown white of chastity and innocence, and brings him to rest, it is the glory, enduring like he says in the Apocalypse, after this battle comes this world and Lady Fortune with her wheel, which assays a man on the right side and on the left side, which are two strong battles, where many are vanquished, and more on the right side than on the left, as David says in his Psalter, for stronger is the temptation that comes from the right side, than it that comes from the left, as David says in his Psalter. For stronger is the temptation that comes from the honors of riches and delights which the devil offers and sets before, than that which comes in adversity, like poverty and the diseases and sicknesses which God sends, and he who vanquishes and despises the prosperities of this world. God promises him. To honor and glorify him, for he shall make him sit with him on his throne, as the Apocalypse says. To him who vanquishes the battle on the left side in the adversaries of this world, God promises glory which no one may take from him. The sixth battle, which is very strong, is against the wicked who are in the world, who are the members of Antichrist, fighting against the good men by their might, as the tyrants did against the martyrs and good Christians of old. None shall dare to claim him as Christian, for the strength of Antichrist and his members. This is the beast that St. John saw warring against the saints whom we have spoken of before. The members of this beast show them in wicked princes and evil prelates, who by their great covetousness defile, flee, and eat their subjects, so that the good men who are under them have enough to suffer and many diseases and great troubles. But those who take it all in good patience. as did Job / and trusted all in God they would vanquish this battle / and to him it shall overcome it / God promises to him that he shall give him power over his enemies / like as St. John says in the Apocalypse. After all these battles comes the last, which is most strong / for the devil is malicious and subtle / when he sees that a man is mounted upon the mountain of perfection / and has overcome all battles aforementioned. Then the fiend assails him with vanity and presumption / for it seems to him that he is a much good man / and great friend of God, by this that he has suffered all for Him, by which he sometimes falls from high to low, as Lucifer did / and therefore it is of great necessity that a man be wise / and keep himself from the sin of vanity / which makes the rear guard. For in the tale lies often the venom / and then comes the serpent / and sometimes the ship that is near the Persian gate perishes / which went surely in the high sea. Then he must tarry and address his sail. That is all his entreaty and all his heart at the portal of health. That is to Jesus Christ by the wind of fervent love and of great desire of God. This is the hunger for Justice of which we have spoken before, which comes from the gift of strength and of the virtue of prowess. As the good Knight who is noble and hardy, he has a good heart and has been in many pressures, who has great talent and great hunger to show his strength in tournaments or in battles to gain for himself praise and renown. And certainly, whoever has great love for God and great hunger and desire for his health, he overcomes easily this last battle. He will not desire nor in this life, but that which is to the honor and to the glory of God. And to the health of his soul, and whoever conquers this battle shall win the reward of which St. John speaks in the Apocalypse, where our Lord says, that to him who conquers, he shall give to eat of the tree of life. ye myddle of paradyse. That is Ihesu Cryst hy\u0304self that gyueth lyf perdurable of whiche al the sayntes lyuen in ye glorye of heuen / & all ben fulfylled and ben in reste. And this is the blessynge of whiche ye debonayre Ihesu cryst promyseth in ye gospel to his good knyghtes\nwhan he sayd / blyssed be they that haue honger & thyrst of Iustyce / that is for to serue god and to loue hym. For they shall be fulfylled of ye fruyte of the tree of lyfe. That is the ende and the perfeccion of this vertue yt whiche is called prowesse / to the whiche ledeth and bryngeth ye gyf\u00a6te of strength.\nLYke as the holy ghoost gyueth strength / & vy\u00a6goure to empryse grete thynges. Ryght so gy\u2223he counceyle by whiche a persone cometh to a good ende / of that whiche he empryseth. This is a grete grace yt the holy ghoost gyueth yt is called the gyft of councell / wherby a man hath grete ad\u2223uysement & grete delyberacyon & aduyse in all yt / yt he en\u00a6pryseth / & in that / yt he be not ouer hasty in his empryses for lyke as sayth the A philosopher. Great things are made and done not only by strength or arms, but by good counsel. And a philosopher named Socrates says that hasty counsel leads to regret. Therefore, Solomon advises, \"Do nothing without good counsel, and after the deed you shall not repent.\" This grace is shown in a man in three ways. First, in the form of willing good counsel, as Tobias counseled his son. Fair son, he said, \"Always ask counsel from a wise man.\" Solomon says that where there is no good governor, the people fail and are destroyed, but it is safe where there are good counselors. Tully also says, \"Little is worth the arms without it.\" Keep yourself well away from evil counselors, and do not counsel them with fools. For they love nothing but what pleases them, not what pleases God. The scripture also advises that one should seek and search counsel from the old and ancient men, not from the young men who. A wise man examines and does not lightly believe his counsel. For, as Roboas, the son of Solomon, left the counsel of the old and wise men and took the counsel of the young, he lost the majority of his kingdom. Therefore Seneca says that a wise man examines his counselors and does not believe them lightly. For he who believes lightly is often deceived. He who has this gift obeys good counsel when he finds it. For he asks for counsel for nothing if he has no will to do it afterward, as Solomon says. It seems to a fool that he is on the right way, but the wise man gladly hears good counsel. A wise man obeys the good counsel that you scorn. The most profitable counsel a man can have is the counsel of our good master Jesus Christ, who is the source of all wisdom from whom comes all the wisdom that is in the holy gospels. He says in the gospels, \"If you want to be perfect, go and sell all you have and give it to the poor people, and come follow me, and you will have great treasure in heaven, and look and consider who gives you such counsel.\" For he is, as I say, the source of wisdom. The true God came into this world to counsel and to teach you, the right way to go to paradise. That is the path of poverty of the spirit, by which the holy ghost leads those whom he enlightens with the gift of wisdom. In another way, a man can be saved. For instance, by the commandments of our lord to keep and observe them. A man can be saved in marriage or in widowhood, or in the riches of this world when they are well used. But the holy ghost only enlightens those whom it enlightens with the gift of wisdom. by the gift of counsel leads and conducts more right and more surely by the way of true power of the spirit; by which one despises and puts under foot all the covetousness of the world for the love of God; this gift takes away from the heart the sin of avarice and covetousness; and so plants the fair tree of mercy, which is to have sorrow and compassion for other men's harm and other men's suffering.\n\nThis tree of mercy has seven degrees like the others; by which it grows and profits. These are the seven things which move much and draw a man unto mercy and compassion for other men's harm. The first thing that moves a man to mercy is nature. For as the book says which speaks of the nature of beasts: No bird eats another bird of its own nature. Nor does a beast eat another beast of its own nature. Also, the same book says that a mare nourishes the foal of another mare, which is dead. Also, it has often been seen and proven that a wolf has nourished the whelps of another wolf. We are all made of one material and one form and one image. The second thing that should draw a man to mercy and compassion for another's harm is grace. For we are all members of one body, that is of the holy church by grace, and one member helps another naturally, having pity and compassion. Also, we are brought and redeemed with one price, that is with the precious blood of Jesus Christ on the cross for redeeming us from eternal death. When our savior Jesus Christ was then so pitiful and merciful towards us, we then ought to have pity and compassion for one another and aid and comfort each other. We are all brethren of father and mother by faith and by grace. For we are all sons of God and of the holy church, and the one brother ought to help the other when he sees it in need, for need is seen. Who is a freeman. The third thing that should move a man to mercy is the commandment of the holy scripture, which counsels and commands works of mercy above all other things. Solomon says, \"It is good that the head has no lack of oil, for by the oil it nourishes it and the lamp is understood to be mercy, which ought always to be in our hearts. For just as oil surmounts all other liquids in the lamp, so mercy surpasses other virtues. And also, as oil nourishes and keeps the fire in the lamp, and when oil fails, the fire goes out, so mercy keeps the fire of the love of God in the heart, and when mercy fails, the love of God fails. As St. John says, \"He who does not have pity and compassion in his heart, and closes the door to his brother or neighbor in need, it is said that he has no pity or compassion, and does not help him if he can, how can the love and charity of God be in him?\" That may not be. The oil of mercy is failed in the lamp of his heart. Also, the good thief taught his son and said, \"Fair son, be merciful as much as you can. If you have plenty of goods, give freely and generously. If you have little of the same, give freely to the poor.\" And our Lord says in the gospel, \"Give all that you have and give it to the poor.\" This is the virtue that the holy scripture praises most generally. And it is the virtue that most pleases God, as the scripture says. Therefore, God says through the prophet, \"I will say mercy and not sacrifice.\" And St. Augustine says that there is nothing that makes a man more pleasing to God than pity and having mercy on others. Many people serve and sacrifice to God in fasting or pilgrimages or sharp penance of the body, but to do alms they are scarcely cautious and strict. Also, many of great estate to whom God has given largely of his temporal goods do sacrifice and serve not to God. But to the world or to the devil in it, those who waste their goods in vanities and outrages, and in honors of the world, are deemed foolish before God. But to give alms for God's sake to the poor, they are rewarded as if they have begun their penance. Likewise, mercy pleases God, and displeases the devil, for it is the armor and virtue by which he is most quickly vanquished, as is said in a gloss on the Psalter. He cannot endure the good odor of such an offering, any more than the crapaud can feel the smell or odor of the vine. This odor might not have reached or been felt by Judas, nor could he enjoy the precious ointment with which the head of Jesus Christ was anointed. It seemed to Judas that it was a lost thing, and he preferred the money that it cost in his purse out of covetousness. Of such covetous and avaricious people, the Lord and Master is a devil called Closepurs, whom a holy hermit saw holding the office to close and shut the purses of the covetous, so that they should not be opened to do alms. The fourth reason that should move a man to mercy is the great generosity of our Lord, who gives generously to every man, as St. James says, and makes his Son shine upon the good and the evil, as it is said in the Gospel. Since the generous Jesus is so large to us that he gives us and has given us all that is good, we ought to be generous and courteous to one another. For as the Gospel commands us when he says, \"Be merciful, just as your Father in heaven is merciful.\" We ought to resemble him and follow him, being good and wise. Or else we forsake him, and therefore the wise man in Scripture says, \"Be merciful and pitiful to the poor and orphans, like your father or your mother, be as their husband, and thus you will be called the Son of God.\" The fifth reason that should move a man to mercy is the honor of God. For as Solomon says, \"He honors our Lord who does good to the poor.\" For what you do to the poor, you do to God, as he himself witnesses in the Gospel. That you have done to one of the least of my servants, you have done to me. This says our savior and redeemer Jesus Christ. The poor are the little ones in the Lord; he who honors them by the works of mercy, honors God. For he who honors the mean, honors the Lord, and he who despises the family and servants, despises the Lord. Hereof we have a fair and good example in the holy saint Martin. To whom God appeared in the night after he had departed and given his mantle to the poor man, and he was covered with the said mantle, and God said to his angels: \"Martin has clothed me with this garment.\" The sixth thing that should much move a man to mercy is the fear of judgment. For, as St. James says, judgment without mercy will be shown to him who does not do the works of mercy. For just as God says in the Gospel, \"When the day of judgment comes, you who have shown mercy will be shown mercy, but he who has not, will be condemned.\" The sentence shall be given again against those who have not to their power done and accomplished the works of mercy. For God shall lay a deaf ear to them, as it appears in the example He relates of the rich man who gave no alms to Lazarus, and because he refused to give to him alms, God refused him a drop of water when he was in the fire of hell. In like manner, He did to the foolish virgins who had no oil in their lamps; God closed the gate to them and said, \"I do not know you,\" and so they remained outside and came not in. In the same way, it will be done on the day of judgment to the avaricious and to the covetous men who have not the conduits of mercy, which leads the souls to heaven and makes to them a right way to come before God, as holy scripture says. Likewise, the way is made and the gate opened to him who brings a present. Certainly, accursed he will be by right to whom pity and mercy shall turn their backs at the day of judgment. daye of Iugement / wha\u0304 god shal gyue sentence so ferme / stable / & dredefull\nFor it shall be soo establysshed by Iustyce & confermed / that it shall neuer be repeled. And thenne shall god doo as souerayn pope bysshop & kynge / caste out his grete excomynycacyon. For he is kynge & bysshop as sayth the scrypture / for he toke nature humayn in the lynage of kynges & of bysshoppes This excomynycacyon shall be cast vpon them yt shall be on the lyft syde. None of them shall be except. They shal be wycked people whome god shall curse for theyr synnes & for theyr falsehede. Thus shall he saye to them. Go ye wycked and cursed in to the fyre of helle perdurably / whiche is ordeyned to thoryble deuyls / & to them that haue done theyr wyll. Alas this sentence how well that it is shorte / certeynlye it shall be ouer anguysshous & ouer harde whan Ihesu cryst shal chase them out of his companye. Suche harde a depar\u2223tynge ought moche to be doubted. \u00b6The seuenth thyn\u2223ge that ought moche to moeue a persone to mercy / is ye Fruit and the good that grows from this tree, which is called mercy in many ways. Firstly, in that which grants pardon to sinners. Of this mercy come the letters of pardon and indulgence. For God says in the Gospel, \"Blessed are the merciful, for they shall obtain mercy.\" Afterward, in the same letter, He says, \"If we do not forgive others, neither will He forgive us.\" Additionally, mercy is the good merchant's pursuit, which wins overall and never lets go. As Saint Paul says, \"Mercy covers a multitude of sins.\" A precious stone should be much valued that is good for all things. That is mercy, which wins temporal goods, spiritual goods, and eternal goods of glory from God, according to Solomon. Honor God with your riches and your goods, and give to the poor, and God will fill your granaries with wheat and your cellars with wine. But understand well this word: it is of your riches and your goods, and not the goods of others, as some do. alms are what you have taken from others by force, by ravage, by pledge, or by other evil causes, and you make them large thongs of others' leaders. But of your own proper good, which you truly possess, honor God. For you are bound to yield and return it. He also says that you give to the poor and not to the rich, and God will give to you an hundredfold, as he says in the Gospel. Mercy is a seed that bears fruit better in the lean land than it does in the fat. How mercy multiplies temporal goods we have many fair examples of which I will remind some here.\n\nIt is said of St. Germain of Auxerre that when he came from Rome, as he went out of Milan, he asked his deacon if he had any money. He answered that he had but three pennies. For St. Germain had given all to poor people. Then St. Germain commanded his deacon to give those three pennies to poor people, for God had enough that day to feed them. The deacon, with great reluctance, obeyed. Payne and Grutchy gave two pence and kept the third penny. On the way to St. Germain, a servant of a rich man brought 20 shillings to St. Germain from his lord. St. Germain called his dean and said that he had stolen a penny from the poor. If he had given the three pence to the poor, the knight would have given him 300 shillings. In the way to St. Germain, a gentleman came to St. John the Baptist, who had been robbed and had nothing. St. John the Baptist had great pity and compassion on him and commanded his dispenser to give him 15 poudes (pounds) of gold. His dispenser gave him only 5. A noble lady then sent five pounds of gold to the said St. John the Baptist. St. John the Baptist called his dispenser and demanded how much he had given to that man. He answered and said 15 poudes. St. John the Baptist said no, and when he knew the truth, he had only given him 5 pounds. that had received it, he said to his dispenser, \"If I had given that 15 pounds, our lord had sent to him by the good women M. and V.C., and when he asked the good lady, whom he called to him, how much she had given and left to him in her will, she answered that she had ordered a thousand and five hundred pounds to send him. And when she saw the M. pound taken away and struck out of the writing, she thought it was God's will that she should send no more but 500 pounds. Also, St. Gregory recalls of St. Boniface, \"From that time when he was a child, he was so pitiful that he gave his shirt and his gown to the poor. However, it happened that the child saw many poor people suffering much. He saw that his mother was not at home. He ran to the granaries and gave all that his mother had assembled for the year to the poor people. And when his mother came and knew what he had done, she was out of her wits. Then the child prayed to our lord, and the granaries were full of wheat. There was also a poor man, as it is said, who had only one cow. His curate had told him in his sermon that God said in the gospel that a man should give all he had for God's sake and receive a hundredfold in return. The good man, advised by his wife, gave his cow to his curate in hope of receiving a hundred cows in return. He waited a long time, and the promise took a long time to be fulfilled, so he thought his curate had deceived him and considered killing him. One night, he set out to do so, but instead found a great mass of gold. He then believed that God had kept His promise and returned in peace. Another poor man, because he had heard that God would give a hundredfold for one, gave his cow to his curate, who was rich. The priest gladly accepted this cow and sent it to his pasture with his other cows. That evening, the poor man A man's cow returned home with a calf, bringing it to the priest along with her. When the poor man saw this, he believed God had kept His promise according to the Gospel. The cow and calf were judged before the bishop between the poor man and the priest. These examples show that mercy is good merchandise, as it increases temporal goods. Mercy also obtains spiritual and enduring goods from God. As Saint Paul says, it avails for all things, for it gives life and grace in this present life, and the life of glory without end in the other. And David in his Psalter says that God loves mercy and truth. For it gives grace in this world and glory in the other. Mercy and alms keep a man from all perils and deliver him from spiritual death, which is of hell. Many men have been raised to life by the works of mercy, of which there are many examples in the writings of lives. of saints / which is of the death perpetual in hell. Therefore said Tobit to his son. Be thou merciful and compassionate as much as thou canst. For almsdelivereth and keepeth from all sin and from the death of hell / and defendeth the soul that it go not into the darkness of hell. \u00b6 Now hast thou heard the works and degrees of mercy / by which it grows and profits. Now the behold to see the branches of this tree / by which it ascends and descends.\nThis tree hath more branches than the aforementioned / for it extends further than they, of which there are branches on the right side and on the left side. On the right side are the spiritual works of mercy, which touch the soul. They are the seven branches. The first is to give good counsel to those who need it / and only for the love of God purely / not to seek anything temporal. Therefore, these advocates and men of law have taken both hands, and from one party and from the other. And they have often given many evil counsel to have money or gifts or for fear or for favor of rich men, but they have God before their eyes and counsel the sinners to leave their sins and save themselves. Or those who are without sin, to keep them from falling again. Like confessors ought to do, and the prelates, and the good men in whatever state they are, they do the first spiritual work of mercy, and this is the first branch of the right side. The second branch is to teach and show a man how to get it. As a prelate his subjects whom he ought to feed with good doctrine and good example. In like manner, the master should do to his disciples in doctrine, in science, and in good manners. Also, fathers and mothers should keep their children from sin and vices, and use them in such a way. To do well and keep children from lying, swearing, evil plays and games, and bad company, especially the children of great lords and rich men, ought to be well-informed in good manners. For children will always hold to their first form. Therefore, they ought to be informed to do well.\n\nThe third branch is to reprimand and chastise fools and wicked people for their folly, and this pertains specifically to prelates and princes, who ought to chastise their subjects when they know they are wicked. For when they allow sins that they could amend and will not, they become partners. No prince or prelate ought to suffer any wickedness around him if he knows it. For if he has evil and wicked men about him and knows it or suspects it, and does not remedy it, it is a sign that he is not a good man, for it is commonly said, such a lord, such men, and after the lord, the men follow. And it often happens that A lord or master is defamed and shamed by his evil men, and therefore, neither for favor nor for family relationship, a lord should not hesitate to remove the sins that are around him. For he should doubt more God and love Him more than any mortal man. I ought to love the persons and hate the sins, and every prince, prelate, and lord ought to know that ignorance in this matter will not excuse them. For they are bound to know how their people govern them in their houses and offices, and they ought to inquire by good men and the true, and you love God and fear Him. For they will not be excused at the day of judgment for saying that they did not know.\n\nThe fourth branch of mercy is to comfort the sick men and those in trouble or adversity or malady, and to help them to their power, and to comfort them with good words, lest they fall into despair or discomfort, and that their hearts do not fail them. Thus commands Saint Paul, \"Comfort the sick.\" A feeble hearted person. And Salomon says that one in heart disease will be glad and joyful to hear a good word. Likewise, just as a person delights in good odors, so does the soul take great pleasure in the sweetness of good counsel and in the good words of a true friend. That is why he loves well in adversity as in prosperity. For it is evident who is a friend, and a true friend is proven in adversity. A man in adversity, trouble, or malady is comforted by four things. The first is to think on the pains of hell, which are so harsh, sharp, and horrible, that all that can be suffered in this world is but a shadow in comparison to the pains of hell. The holy Saint Augustine says unto the Lord, \"O good Lord, burn me here and hew me into pieces rather than condemn me eternally.\" Also, Saint Augustine says that: tourments of St. Bartholomew, who was flayed alive. Of St. Lawrence and St. Vincent, who were roasted and laid on gridirons, and of St. Stephen, who was stoned to death. All these torments are but a mere preview of the pains of purgatory. And therefore, the rod of chastisement of our Lord must be endured to taste the enduring pain of hell. God shows great semblance of love to them to whom He sends adversities in this world, for He says, \"I chastise those I love.\" Note this example. The ox that shall be slain shall be well kept and fattened, but he who shall be kept and live is put to the yoke to labor the earth. A great sign of love and great honor does the king show to him to whom He sends His cup to drink from. The cup of our Lord, from which He drank, were the tribulations and miseries of His adversaries and the woes of this world. This is the first sauce, with which one ought to eat such food as makes one think of the pains of hell. A sauce of vinegar takes away the taste of wine, just as vinegar takes away the taste of good wine. The second thing it comforts in patiently enduring trials is to think of the reward of heaven, as Saint Gregory says, which allays and assuages much of the pain and toil, when a person has hope to obtain great reward and great profit. The third thing is to think on the passion of Jesus Christ, which suffered death to redeem us from the pains of hell. There is nothing that so much allays the pains and trials of this world, as this is signified to us in holy scripture. There, where the children of Israel came to bitter water which they could not drink. Then God showed Moses a rod of a tree and said to him that he should put it in the water that was bitter. And when he had put it there, it was all sweet. The bitter water are the trials of the world. staffe of the tree that made it swete / that is the crosse on whiche the debonayre Ihesu cryste was hanged on for vs. For who that remembreth well this sorowe that he suffred on the crosse. There is no payne ne aduersyte / ne tribula\u00a6cion temporall / but it it is swete and lyght to suffre. The fourth thynge is to thynke on the spyrytuall godes that the trybulacyons dooth to them that suffreth them pacy\u00a6ently. For the trybulacyons proueth the knyght of god. A knyght knoweth not well his strengthe / vnto the ty\u2223me that he hath ben in batayle & in prees. Wherof saynt Poule sayth / that the pacyence proueth a man / and an aungel of heuen sayd to Thoby / by cause that thou were pleasaunte to god. It behoueth that temptacyon shall proue the. \u00b6Also trybulacyon purgeth the soule as ye fy\u2223re purgeth the golde in the forneys / and as the flayle ye corne whan it beteth it. And as the hamer the yron / as sayth saynt Gregory. Also trybulacyons ben the medy\u2223cynes of the maladyes of synne. For lyke as sayth the ho\u00a6ly The grievous malady makes a man sober, who after has been drunk often. Whereof St. Gregory says, \"Let it not be hard for one to suffer disease on his body when he is adorned with the beauty of holiness within. Also, through tribulations is won the crown of glory, when one has good patience. Whereof St. James says, \"Blessed is that man who suffers temptations, who is an adversity and tribulation, like a good knight who suffers blows, for when he is well tested and proven, he shall have the crown of glory.\nThese four remembrances said above comfort much those who are in tribulation. The five spiritual branch of mercy is to pardon ill-will to every body. For just as St. Gregory says, \"He who gives his pence or alms to the poor and does not pardon ill-will, his alms are nothing. For God receives not the gift as long as the felony is in the heart, for God weighs, prizes, and takes the gift according to His will. And Therefore our Lord says in the gospel, \"If we do not forgive each other, our Father in heaven will not forgive us our sins. He who will not pardon and forgive says against himself, as often as he says the Lord's Prayer, for he prays that God pardons him as he pardons the evil will to others. It is said of Emperor Theodosius that he considered it a great shame if one did him disloyalty or injury who prayed him to forgive him, and when he was most angry, he forgave most quickly. For he drew people to him by kindness and love, rather than by fear.\n\nThe six branches of this virtue are to have in the heart pity and compassion for sinners and those in tribulation or poverty or adversity. For one member should bear the suffering of another, as St. Paul says, \"Who is weak and I am not weak?\" And St. Gregory says, \"A man is more perfect insofar as he feels in himself the sorrow of another.\" Seven branches of the sycamore tree are for praying: for sinners, for enemies, and for all transgressions. Our Lord Jesus Christ commands this in the Gospel: \"Pray for those who do evil to you, and you shall be sons of your Father in heaven. Otherwise, you are not sons of God, and you have nothing in his inheritance.\" Now, it is great alms and great profit for the soul to pray for sinners. Mercy and pity. Atrepauce. Justice. Compassion. Prudence. Force. Forgiveness. Faith. Hope. Charity are the seven branches of mercy on the right side of this tree.\n\nLikewise, this tree of mercy has seven branches on the left side. These are the seven corporal works of mercy, which sustain the body, as the former beholds the soul.\n\nThe first branch is to feed the hungry. The hungry and needy, and the miserable, this admonishes us according to the holy scripture in many places. First, Thobey who said to his son, \"Eat your bread with the hungry and the poor, let them die for hunger instead of you,\" and Salomon says, \"If your enemy is hungry, give him food; if he is thirsty, give him drink.\" Our Lord also says in the gospel, \"When you make a great dinner, call the poor, the blind, the lame, and the impotent, and you will be blessed. For they cannot repay you. But God will repay you in the general resurrection with a hundredfold.\" This is against rich men who commit great outrages for the sake of food, for vanity, pride, and worldly vainglory, and have no pity on poor people. But they ought to have great fear lest they fall into misfortune, as it happened to the rich glutton, of whom God says in the gospel, \"He who eats sumptuously every day and suffers Lazarus to die at his gate.\" But as for the death of one and the other, it was a great. Change. For Lazarus was born with angels into Abraham's bosom, and the rich man avarius and glutton had his sepulcher in hell, where he desired to have one drop of water to refresh his tongue. Alas, if all the water of the sea had run over his tongue, it should not have been cooled in that fire durable of hell, which may not be quenched. Therefore, it is good to feed the poor people. For thereby one may escape from the pains of hell and win the glory of heaven, as holy scripture says, whereof our Lord Jesus Christ shall say at the day of judgment, \"Come, you blessed of my Father, into the kingdom prepared for you.\" For when I was hungry and thirsty, you gave me food and drink. For what you did to the least of my poor people, you did it to me.\n\nThe second branch of mercy is to clothe the poor naked people. That is to say, he that should give them clothing and shoes. Thus taught Tobit his sons when he said, \"Cover the naked.\" thy gown and Isaiah the prophet says, when you see the poor covered and clothe him. For such works Saint Peter raised the good woman named Dorcas. She clothed the poor people, as the scripture says. You have a fair example of Saint Martin, as I have said before. The gown or vesture or whatever alms one gives to the poor is a memorial to them who pray for him who has given it. It is represented to God on their behalf.\n\nThe third branch of mercy is to lend to the poor people in need and to forgive them the debt that they owe when they cannot pay or render. For it is not only alms to give, but it is great alms to lend without interest, and any profit and without evil intention, but purely for God's love. In like manner, a man ought to pardon and quit his debt when the debtor is poor and cannot pay it, and this is what God commands in the old law, where He says, \"If one of your brethren falls into poverty, you shall support him.\" Not harden thy heart or withdraw thy hand from him. But thou shalt open it to the poor and shalt lend to him whatever he needs. And our Lord says in the Gospel, \"lend to him who lends not to you, and you shall receive a hundredfold in return, and you shall give to the poor man, whether to him whom you have lent, or to him who owes to you, or to him who cannot pay you, you ought to forgive and pardon him. For so our Lord commands in the Gospel, and says thus, 'if you forgive not each other, neither will your Father in heaven forgive you. And he shows an example of an evil servant to whom his lord had pardoned his debt. But because he would not forgive his debtor, his lord.' Repelled the courtesy and bounty that he had done to him, and did disturb him until he had redressed all that he ought. Right so shall our Lord do if we forgive not each other. The four branches of mercy are to comfort, aid the sick, and it much pleases God and is more than travail or fasting or other bodily penance, which we find in the lives of the saints. An hermit demanded of one of the ancient fathers, who was of greatest merit, whether he who fasted six days a week and travelled and labored with his hands, or he who served the sick. The good father answered that he who fasted and travelled, though he might not compare to him who served the sick. This work avails much to eschew sin and is a great remedy against sin. And therefore Job says, \"Comfort your brethren, you who are like them in nature, for they are men as you are.\" If thou do so, God shall keep thee from sinning to perform such a good work. And holy Saint James says that it is a reliable and clean thing before God to visit the orphans, the sick and poor men, the widows, and those in tribulation, which is counted among a great sin for those who went ever unto the isle of Rhodes and put themselves in a hospital to wait and serve the sick people. It happened once that he had great abhorrence for a sick man whom he saw. Immediately, against his heart, he drank from that man's water. And when he had drunk, he felt a right sweet and good-smelling odor. This was a great token and sign that his sins were pardoned by this good deed. Also, by this deed is obtained great perfection of holy life, of which the wise man says in holy scripture, \"Be not displeased to visit the sick people, for by that thou shalt be confirmed in the love of God.\" Also, there is obtained great reward, as is said in the gospel, where it is told that you are. A lady named Mary, who was a very holy woman, converted her husband so much that they gave up all they had and went to the monastery to serve the sick. It was shown to Mary that her husband, who had been her companion in humanity to serve the sick men and women, should be her companion in heaven. Our Lord gives us an example in the gospel of touching and healing the sick people. A servant should not have disdain or shame to serve and visit the sick, for the Lord of heaven came to this world to serve and clothe them. He took the form and appearance of His servant. Saint Polylectus says this to serve us who are sick because of sin.\n\nThe fifth branch of mercy is to help the wayfarer, the poor people, and pilgrims who have no lodging. This is one of the works of mercy that pleases God, as it appears from the examples of the holy. Abraham received the angels often in the form of poor pilgrims, and they promised him that his wife Sarah, who was old and barren, would conceive a son. And because he received the poor and sick men and kept hospitality, the angels kept and delivered him from the peril of Sodom and Gomorrah. Therefore, the apostle Saint Paul says, \"Let us not neglect hospitality, for through it some have entertained angels unawares. It is not surprising if such people receive angels. For they receive the Lord himself, as it says in the Gospel, 'For whoever receives you receives me, and whoever receives me receives him who sent me.' Saint Gregory relates of a good man who was very compassionate and gladly received the poor people into his house. On one day, he received the poor as he was accustomed, and when he had supposed to: A man gave water to a sick man there as soon as he turned him. The man resembled a poor man and no one knew where he came from, marveling greatly. The night after, our Lord appeared to him and said that he had received him in his bosom on other days, but that day he received him in his own person. Hospitality is better and more valuable than abstinence or any other labor, as St. Vincent of Egypt found, who received all those who passed by and gave them what he had. It happened that a man of great abstinence was lodged with him, who fasted and refused to eat at the good man's request. Then the good man who had lodged him said, \"Let us go, good brother, under that tree there and pray to our Lord Jesus Christ that this tree bows and bends down at the prayer of him who pleases God most, and when they had made their prayers, the tree...\" Enclosed is addressed to him who receives the poor people and not to him who makes great abstinences. There are many fair examples of hospitality, but it would be too long to recount. The six works of mercy are to visit the imprisoned and deliver them if you can. The apostle Paul advises us, \"Remember those in prison, as if you were bound with them. This means that you should visit, comfort, and help them. Treat them as you would like to be treated if you were in prison as they are. Thus did Tobit, who went to those in prison and comforted them with good words. And Solomon says in his proverbs, \"Deliver those who are being taken to death.\" In this way Daniel was delivered from Susanna. And our Lord delivered the woman taken in adultery, who was to be stoned to death according to the law, not because justice should not be done to malefactors. But in such a way. The judge should be taught what to be and how to judge others. In this example, the teacher signifies four things that every judge ought to have and keep in judgment. The first thing is great deliberation and great respect for good counsel. Job says, \"I knew not the cause, but I sought it diligently.\" Our Lord Jesus Christ, when the Jews accused the woman, wrote in the earth with His finger, \"He that is without sin among you, let him cast the first stone.\" By this scripture written with the finger, we understand discretion and great deliberation. The second thing is good intent, not inclining more to one party than the other, neither for prayer nor for gift, nor for favor, nor for love, nor for hate. This is to be understood in that which our Lord Jesus Christ did, who remained still in the place. The third thing is good life and keeping oneself from it. For he who judges others to be of good life and good conscience, and lives justly himself. For if he is not, he ought to have great fear of God's judgment, which says in the Gospel, \"Judge not, that you be not judged.\" And St. Paul says of evil judges, \"In judging others, you condemn yourselves, for you do the same things.\" Our Lord said when he rose from writing, \"He among you who is without sin, cast the first stone.\" And those who heard this saying departed, each one without taking leave, for they were greater sinners than the woman whom they would have stoned. The fourth thing is to have pity and compassion. The judge ought to have on himself, for he ought to incline more by humanity and mercy than to harden himself by rigor to do justice. For justice without mercy is cruelty, and mercy without justice is folly. Therefore, one should. These two virtues often accompany each other in holy scripture. But scripture always asserts that mercy surpasses justice. And Saint John with the golden mouth says that on the day of judgment, rendering reason for doing mercy will be more valuable than the rigor and cruelty of justice. And Saint James says that judgment without mercy will be shown to him who has shown no mercy. Therefore, after being released, our Lord inclined toward her and, after delivering the woman, the judge ought to be inclined by pity and compassion towards him whom he ought to judge, and he should have great fear, and also against his will, he should judge the other. For if he judges unjustly, he will be judged at the day of judgment. It is great alms to visit prisoners and redeem and deliver those who may be. And therefore, our Lord Jesus Christ descended into hell to deliver the souls of the saints who were there.\n\nThe seventh work of mercy is to:\n\n(Note: The text appears to be written in Old English or a similar dialect. I have made some corrections based on context and common spelling patterns, but there may still be errors or inconsistencies due to the age and condition of the source material.) bury the deceased bodies. This work is much revered in holy scripture. Tobit, who buried the deceased bodies, left his own meal. And our Lord prayed to Mary Magdalene for the ointment she had poured on his head, which he said she had done in symbol of his burial. Joseph also demanded the body of the Lord and buried it very carefully. The others were eager for their burial and had great sorrow and great devotion to the holiness, goodness, and holy life of their fathers. Therefore, they wished to be buried with them. Jacob said to his son Joseph, \"Do not bury me in Egypt, but with my fathers.\" Therefore, it is good to be buried among the pious for the prayers of the deceased to move a man to this good work and virtuous operation. It is also read of the nature of beasts, the dolphins, that when they see a dolphin dead, they assemble together and carry him to the bottom of the sea and bury him there. If nature and pity move and stir the dolphins. Iewes & sarasyns / & o\u2223ther myscreauntes to do this / moche more ought pyte & compassyon to moue the crysten men to do this / whiche by our faythe see that the bodyes be reysed & rewarded with the soules. And therfore who yt loueth the soule of his neyghboure he ought to loue the body / & doo bury it whan it is deed with all humanyte and mercy yt he may. \u00b6Now hast thou herde the braunches of the tre of mer\u00a6cy. \u00b6 These ben werkes of mercy corporell and spyrytuell.\nIT is soo that there is moche people yt lese theyr almesse and theyr other good dedes whiche they do / bycause they do theym not as they ought to do. Therfore I wyll shewe here shortly how al\u00a6messe ought to be done / and how it is prouffyta\u00a6ble & pleasaunt to god. Fyrst I wyll shewe shortely how a persone ought to do almes / & wherof he sholde doo al\u2223messe. For a ma\u0304 must doo it of his owne good & not of an other mannes / and of suche good that is well and true\u2223ly goten. God setteth nothynge of none euyll gyfte. Al\u2223messe whiche is made of thefte / or Of taking away another man's good, of ravage, or of usury, or of other evil obtained goods pleases nothing to God. Whereof the holy scripture says, \"Thou shalt not make sacrifice or oblation to God of oxen, nor of sheep, nor of that which hath any spot of sin. For God hath great abhorrence of such sacrifice.\" The wise man says that he who sacrifices to God with cattle or the goods of the poor man is like him who slays his son before his father's eyes. And Saint Augustine says, \"What gift is that which one receives gladly and another weeps?\" Therefore, every man should take heed of whom he does his alms. Also, he should take heed of whom he does it; for the scripture says, \"Beware to whom thou shalt do good, do well to the good. That is, to him whom thou thinkest to be good. And give nothing to the wicked for their wickedness. Like as they give to rogues and minstrels for their wickedness, which is\" a grete synne as saye the sayntes / but who that gy\u00a6ueth to them not for euyll / but for pyte and compassyon for theyr pouerte / or of theyr wyues / or of theyr chyldre\u0304 yf they haue ony / or of theyr faders or moders / or for ony other good cause or reason / as for to withdrawe the\u0304 fro synne he dooth well \u00b6 Thenne the almesse ought to be gyuen vnto the poore / & more to theym that be veray poore of herte and of wyll whiche haue lefte for goddes sake that whiche they had / moche more thanne to other that be not poore with theyr wyll / but somtyme of pure necessyte. And somme there be trewauntes and sloufull for to doo ony good / and myght gete theyr lyuynge yf they wolde. \u00b6And somme there be that by fayntyse she we somme hurtes and be faytours of theym self that de\u00a6ceyue the worlde. To suche ought a man not to gyue his almesse / but it ought to be gyuen to the poore orpha\u2223nes / to shamefast people to to poore wydowes / to the dyseased and lame / and vnto seke poore people where\nas it is nede / and whan one And if a man is bound to give to strangers, he is much more obligated, without comparison, to his father and mother than to any other. For nature signifies it, and God commanded it. It is read in the stories that storks nourish their father and mother when they are old and cannot provide for themselves. Then nature teaches that one ought to do good to his father and mother, and therefore it is right and reasonable that misfortune falls to all those who do evil to their fathers, as it often happens. A person ought to take care how he ought to give alms and the manner of giving. For three conditions ought to be had in giving alms. The first is that a man ought to give gladly and with a good heart. For God has more regard for the heart than for the hands. As it appears well in the Gospel of the poor woman who had no more than two mites which she offered in the temple. And our. Lord said that she had offered more than all the others who had offered great things, for it pleases God more sometimes to receive a penny from a poor man gladly for God's sake, than if a rich man had given a hundred marks in silver grudgingly. And therefore says the wise man in the scripture, \"Make always good cheer in all your gifts.\" And St. Paul says that God loves much the giver who is glad and courteous. There are some people very rich, and they are so rude and haughty to the poor that when they demand alms from them, they answer them so rudely and so ungraciously that they call them traitors and vagabonds, and say to them more than a hundred reproaches and vilenesses. Such alms please not God and therefore says the wise man in holy scripture, \"Bend your ear and bow your ear to the poor man without hesitation, and answer him sweetly.\" The second thing that pertains to doing alms is that it be done immediately and hastily, as Solomon says, \"Say to him.\" not to your friend / go and come again to morrow / and then I shall give to you / when you may give immediately. And also God says / do not withdraw your gift long from the poor and from the needy. That is to say / do not make him wait / when you may give immediately. This is against many rich men who make poor men cry after them / who have to do with them. And so they delay them / that they must often pray and ask them before they will do anything. They sell their bounty and courtesy / as Seneca says / nothing is so dear bought as that which is required, and the proverb says that it is over-dearly bought that is demanded. Every man should hastily do for his soul / as long as he is alive and whole. The wise man says, \"Fair soon\" / it is good for yourself if you have something to give / and offer worthy offerings to God as long as you live. For death will not delay but that she comes.\n\nAnd in another place he says: Do well to your friend before your death, that is to your soul, to whom you ought to do well before your death, as to your true friend, that is to Jesus Christ, to whom you ought to do well before your death, in alms for the love of him to the poor people. For what you do to the poor people, you do to Jesus Christ, as he says in the gospel. Then the alms that is done in a man's life and in his health is much more available, than that which is done after his death, like the lantern that is borne before a man conducts and leads him better and more surely, than that which is borne behind his back. Therefore, Saint Paul advises us to do well as long as we have the time that God has lent us. When a rich man or lord is coming to a city or town, he sends his messengers beforehand and his heralds for to take lodging and for to make ready provisions against his coming, or else the lord and his people would be poorly provided. The good herbergier and. A messenger who takes lodgings and makes all things ready for wealthy men in the eternal glory is the alms and other good deeds they do in their lives, which are represented to God by angels. The alms done after death are like late-arriving servants, so that the Lord is sometimes poorly provided for and poorly entertained. The third condition of alms is that one should give gladly and generously, after which the wise man says, give to God after you have given. Tobit also says, be merciful and pitiful in your giving, if you have much, give generously and gladly, and if you have little, depart with a good will, and every man should give according to his estate, and after God has given to him. It is read of a king, of whom a poor man asked for a penny and he answered that so little a gift did not belong to him, it was a king. And it is also read of Alisausnder. The servant gave a city to one of his servants, and the servant thought the gift was too great and wanted to refuse it. Then another servant said to him, \"I have no regard for what is convenient for me to take but to give what I ought. The fourth condition is that the alms be given in humility and devotion, so that there is no vanity therein, nor are the poor people to whom the alms are given displeased, nor are alms given for sin, nor for presumption, thinking to be saved by it. Some people, when they give alms, want everyone to know it. But the scripture says that alms should be given in the poor person's bosom. For as St. Gregory says, \"It is not enough for a good man that he sees the reward of the one he helps. Therefore, our Lord says in the gospel, 'When you give alms, let not your left hand know what your right hand is doing, so that your alms may be hidden, for you to\" eschew the looses and praying of the world, and thy father in heaven which seeth in hid place shall reward and yield it to thee. That is to say, when thou shalt do thine alms, keep the vanity of vainglory, which is understolen by the left hand, unmingled therewith, but do thine alms in true intent, that is, understood by the right hand. I say not but that one ought to do good works sometimes openly before the people, for to give good example whence God may be glorified and praised. For right so saith God in the gospel, that we should do good works before the people, because that God should be glorified and praised, & not for the praising of the people as do the hypocrites. A good servant ought to be ashamed to serve his lord before the people, for to honor him. Whereof God saith, \"who shall have shame of me before the people, shall have shame before angels, & I shall have shame to see him.\" This is good against them ye lie to, because they would not be reputed hypocrites. Therefore says Saint Gregory, he who does his works openly, the intention should be right before God within, and do it only to please God. Also, he who will do alms should not despise the poor to whom he gives alms. Therefore says the prophet, do not despise your flesh. The poor man, who is similar to you, is of such flesh and blood as you are, and of such filth. There are some people who despise the poor and do not speak to them, and if they speak, they speak rudely and proudly. Thus did Job, who said that he never despised those who passed by, for anything they did, but gave them clothing and food. Also, there were holy men, as well as kings and other great lords, who were not ashamed to serve the poor men. Some there are who do alms to the poor, but they hold them in contempt and in disdain, and if they were truly humble, they should love the company of poor men who are good, which are poor for the love of God, and may have. \"Edify them well by example and word, rather than many of the rich men who are around them, for there is but flattery, covetousness, and vanity, and they have caused them much harm through evil counsel, and let them not do many good deeds. There are some people who do enough alms, but nevertheless they do not leave off committing great sins; such alms will not save them. For if they die in that state, their alms will never keep them from damnation. Such people are like those who make their houses on one side and dig down and throw it down on the other side. And therefore Scripture says, \"If you want to please God, have first pity and mercy on your own soul, for whoever is evil and untrue to himself shall never be good to another.\" And therefore Saint Augustine says, \"Whoever will ordinarily do alms ought to love his soul more than another or anything else except God. None should say that he is pitiful or merciful who has not pity on his own soul.\"\" Blessed is he who intends to help the needy and the poor. That is, he does not delay their request but gives without being asked. He has no heart to give if it is not given willingly. He gives to the poor well, but he does much better if it is given without being asked. Therefore, says David the prophet, \"Blessed is he who intends to help the poor, and why is he blessed? He says further in the same place, 'God will deliver him in the evil day from his enemies.' This will be on the day of judgment, which will be hard and evil for them. That shall be condemned because they have not fulfilled the works of mercy. Then the Judge will say to them on that day, \"Go, you cursed, into the fire of hell with the devils to be condemned. When I was hungry and thirsty, you gave me neither food nor drink. I was sick and you did not visit me. I was naked and you did not clothe me. Therefore they will be delivered to their enemies, that is, the devils of hell. But those who have been compassionate and have attended to the needs of the poor will be delivered on that day and should be put in possession of heaven. Likewise, our Lord says in the Gospel, 'For he will say to those who have done and accomplished the works of mercy, \"Come, you blessed of my Father. Receive and take the kingdom prepared for you from the foundation of the world, for whatever you did to the least of these my brethren, you did to me.\" Great honor will God do to them when he thanks them for the works of mercy, and will give them glory.' \" The blessed are merciful and therefore, as stated in the Gospels, \"Blessed are the merciful, for they shall obtain mercy. For they have shown mercy to the poor by their almsdeeds, and therefore, those who have had compassion for the members of Jesus Christ and have sustained and comforted them in their adversities. It is fitting that He grants them mercy, who delivers them from all adversities and from all misery. And so He will grant them the life everlasting, to which mercy will lead them and welcome them.\"\n\nThe holy scripture teaches and shows us two ways to attain a life everlasting. The first is called the active life, because it is engaged in good works and makes a person intend for his own profit and that of his neighbor. The second is called the contemplative life, because it is at rest from good works and intends for nothing but to love and to know God. In this way, it is idle of works. The text does not require cleaning as it is already in a readable format. Here is the text with minor corrections for modern English:\n\nWithout it being like a dream or heavy sleep, he is awakened within to think about God and to love Him. And for the love he has for God, he puts all other things in forgetting, as if he were rapt and fixed in God, desiring to be discovered from the mortal body, to be always with Jesus Christ. The first life is the field of good works where the knights of God try and prove them. The second is the rest they receive with all mighty God in the chamber of pure conscience. The first intends to feed God with the meat of good works. The second intends to be fed and filled by God through true comfort and spiritual nourishment.\n\nOf the first is signified by Martha, who was busy feeding the Lord, as it is said in the Gospel. The second is signified by Mary Magdalene, who sat at the feet of Jesus Christ and heard His words. The first is the way and entrance to the second. For no one may come to the contemplative life if he is not first proven. The gifts and virtues we have spoken of before pertain to the first life, which is called active. The two last gifts of which we shall speak are, by the help and aid of the Holy Ghost, the gifts of understanding and wisdom and sapience, which pertain to the second life, which is called contemplative. This life has two things, as we have before touched upon: that is, in the right knowledge of God and in perfect love. The gift of understanding leads to perfection of right knowledge. The gift of wisdom leads to perfection of love. We shall first speak of the gift of understanding, after the Holy Ghost has taught and enlightened us. This gift, called the gift of understanding, is nothing other than, according to the saints and doctors, a light and a clarity of grace which the Holy Ghost sends into the heart by understanding, lifting up a man to know his Maker and the things pertaining to him. This gift is called light, as it purges the understanding of a man from the darknesses of ignorance and from the spots and fifth of sin. Like the bodily understanding of a man, which he may see clearly and know certainly, as a man may know God his maker and spiritual creatures, such as angels, souls, and things pertaining to the health of souls in this mortal life. This knowledge is not but in a conscience well purged, pure and clean. For just as sore eyes charged with filth cannot behold the clear light, so the understanding of a man, when it is of himself, cannot behold or know spiritual things if it is not well purged from all taints of error and filth of sin by true faith, which purges the hearts, as the scripture says. But the gift of this faith is: The holy ghost, of whom we speak here, performs this purification in the heart, so that the purified and enlightened soul, with this light of understanding, may see and know God, and all that is necessary and profitable for his salvation. This is the blessing of which God speaks in the gospel when He says, \"Blessed are the pure in heart, for they shall see God in presence by faith, in light and enlightened by the gift of understanding, and after death they shall see Him face to face clearly without end,\" as Saint Paul says. This gift takes away all filth and ordure from the heart, making it perfectly clean from all orders of sin, and specifically for the stain of the sin of lechery. For whoever is ensnared by this sin is truly blind. For he has lost the eyes of the heart of reason and understanding. Therefore, he cannot understand nor know his maker, nor anything that is holy or health for his soul. But is like a beast that has neither. A man whom God has honored so greatly, making him His image and likeness, by which he may know and have God, whom He has not granted to any other beast, if he forgets his maker and the bounty bestowed upon him, becomes like foolish beasts, which have no understanding. The sin that most makes a man like a senseless beast is the sin of lechery, of which we have spoken before in the treatise on vices. The gift of understanding, which is contrary to this disorder and destroys the sin of lechery from the heart, setting therein purity and cleanness, out of which grows a right fair tree. This is the virtue of chastity, by which they come to this blessing, which God promised to those who keep the heart clean, for they shall see God, because they will have the heart's eyes well purged and clear. This tree grows and produces much like the others mentioned before, by seven degrees. These are the seven things that greatly aid living chastely.\n\nThe first degree is a clean conscience, which is the root of this tree. For without a clean conscience, chastity cannot please God. This cleanliness and purity require that the heart be kept from evil thoughts, so that it consents to no sin. For whoever consents in his heart to evil thought and to evil desire, he is not chaste, however well he keeps himself from the deed. For consenting alone and purposefully, he should be damned if he dies in that state. Three things greatly aid in keeping the heart clean. The first is to rejoice gladly in the word of God and the sermons, of which the Lord says to His disciples in the Gospel, \"You are clean,\" He said to them in response to their words. For the word of God is like a fair mirror in which one may see the spots of the heart. The second thing is a very confession, which is the foundation where one ought to wash oneself of all filth of sin. The scripture says in the book of Kings that Elijah the prophet commanded Naaman, who was a leper, that he should wash himself seven times in the Jordan river in order to be clean and healed of his disease. And when he had washed himself there, he was all whole and clean. The Jordan river is as much to say as the stream of judgment, which signifies confession, where one ought to judge oneself with great sorrow of heart and with great repentance of sins, so that a stream of tears runs by the conduit of his eyes. And therefore says Saint Bernard, \"love confession if you want beauty.\" For true confession and whole is the beauty of the soul. The third thing is to have remembrance of the passion of Jesus Christ. For no temptation nor any evil will not dwell in the heart that thinks and remembers often the death of Christ. And the passion of Jesus Christ. This is the armor that the devil doubts most, as that by which he is overcome and loses his power. This is rightly signified to us in scripture, where Moses raised up a serpent of brass on a high pole, and all who beheld it were healed from the biting and hurting of serpents. The serpent of brass on the pole signifies the body of Jesus Christ hanging on the cross. That was the serpent without venom, from which was made the antidote of our salvation. For whoever feels himself bitten and envenomed by the venomous serpents of hell, that is, the devils, let him behold in true faith the serpent of brass. That is to say, he who has in his heart perfect mind of the passion of Jesus Christ, and immediately he shall be healed and delivered from the temptations of the enemy, who is the devil.\n\nThe second degree of the virtue of chastity, by The text which this tree grows and profits is for keeping one's mouth from lewd and dishonest words, or those that dishonor. For such words and such wind often kindle and inflame the fire of lechery, of which Scripture says, \"Who speaks of a common woman is burning as fire.\" And Saint Paul says that shrewd words incite good manners. Therefore, he who keeps himself chastely should keep himself from such words, and he who gladly speaks them or gladly hears them sins against God and shows himself unchaste. For nothing else can issue from a vessel but what is within it, if the words are soul and lewd. It is an open sign that the heart, the filth, and the vile hert are signified by the ordure of the mouth. For of the abundance of the heart the mouth speaks, as our Lord says in the Gospel.\n\nThe third degree of the virtue of chastity is to keep well the five senses of the body: the eyes from folly looking and the ears from hearing folly and... The nose delights excessively in sweet sauors and wicked odors. The tongue from evil speech and ribald language. And the mouth from oversweet and delightful foods and drinks. These are the five gates of the city of the heart, through which the devil enters often. These are the windows of the house where death enters often, as the prophet says. Many great wise men have been taken and overcome by this, keeping not well the gates. And if you want an example of this matter, think it no man was stronger than Samson, no holier than David the prophet, no wiser than Solomon. And yet they all fell and were deceived by women. Certainly, if they had well kept their gates of their five senses, the devil would not have taken such great fortresses. For as St. Gregory says, \"The tower of the heart cannot be taken if it is not opened to the host of the devil. Therefore, the ancient philosophers fled into far places.\" desertes / by cause they myght not see / ne here / ne fele thynges delec\u2223table / by whiche theyr strengthe and vertue sholde w\n\u00b6Other phylosophres there were yt by cause they shol\u2223de not be lette to thynke on theyr phylosophres put out\ntheyr eyen by cause they sholde see no thynge that my\u0292t drawe theym fro contemplacyon. Then the bodyly wyt\u00a6tes ben lyke an hors that renneth without bytte or bry\u2223dle whiche maketh his lorde to ouerthrowe or falle. But the chaste herte holdeth hym by the rayne & by the bry\u2223dle of reason.\nTHe fourth degre of ye vertue of chastyte / is sharp\u00a6nesse of penaunce / too subdue his flesshe whiche is rebelle / & make it subget to the spyryte / lyke as sayth saynt Poule For he that wyll quenche ye fyre of lecherye he ought to take awaye the ryse fagotte / and al tho thyn\u00a6ges that make it to brenne and that nourysshe the fyre. These ben the delyces and the eases of the body whiche quyckene and lyghten the fyre of lecherye & corrumpeth chastyte / wherof saynt Bernard sayth yt chastyte Perses in delight. Therefore, he who wishes to keep himself from burning should remove, by abstinence and the sharpness of penance, all occasions that quicken the fire of lechery, of which it is said in Scripture that children nourished on rich foods would not use delightful foods and were saved in the furnaces of Babylon, by which is understood the sin of lechery, which is quenched by abstinence and the sharpness of penance. But rich, delightful foods and strong wines fan and nourish this sin of lechery, just as oil and grease fan and inflame the fire.\n\nThe fifth degree of the virtue of chastity is to flee evil company and the occasions of sin. Many have fallen into sin through evil company, which otherwise they would not have, just as the leaven corrupts the paste and draws it to sour. Likewise, evil company corrupts a person's reputation. An apple. If rotten is among the soup and the whole, it corrupts the good apples if it lies among them. A burning coal immediately sets on fire a heap of coals when it is laid among them. Whereof David says in the Psalter, \"You shall be holy and with the wicked you shall be perverted.\" Therefore, if you will keep chastity and cleanliness, follow the company of the good. For if you love the company of evil and shrews, you shall be evil as they are. For whoever loves the company of a fool, it is fitting that he be like him, as the scripture says. Therefore, it is fitting to flee all occasions of sin. As to speak secretly with a woman, and alone to one in suspicious places. For such things give occasion to sin, when there is place and time, as we read in the book of Kings, that Amnon, who was the son of David, when he had his sister Tamar in his chamber, he corrupted and defiled her. The lady of Joseph, when she found him alone, would have made him sin with her. But he fled as a wise man and left her with his mantle. Therefore says the holy apostle St. Paul: Flee from the sin of fornication, that is, all the occasions that may bring or lead a person into the sin of lechery. For a man can no better overcome the sin of lechery nor keep chastity than by fleeing the companies and the occasions of this sin. Whereof the angel said to Lot that he should issue and depart from the city of Sodom and from all its borders. It was not enough to leave the evil company nor the sin, but he should leave the borders of sin. It is said that so long goes the pig to the water that at last it breaks. And the gnat flies so long at the flame of the candle that at last it burns. In like wise one may seek occasions of sin that he falls therein. Whoever will then keep himself well from such fire that he does not burn, he ought to withdraw himself from it.\n\nThe sixth degree of the virtue of chastity is to be well occupied and set to good works. And idleness, which is negligence and sloth in doing good, is the mistress of many evils and the enemy of the soul. Therefore, Saint Paul advises, \"Do not give place to the devil.\" In other words, do not be idle, lest you provide the devil with an opportunity to tempt you. Saint Gregory also advises, \"Do some good works and keep busy,\" for the devil easily takes hold of one who does not occupy himself with some work. He who is idle cannot keep himself from falling into sin for long. The prophet understands this when he says that the sin of Sodom was caused by the city being \"full of bread and wine, and idleness.\" That is, they ate and drank excessively. And did not heed. And therefore they fell into such horrible sins that it ought not to be named. Right so do many people who waste their time and employ it in vanities and outrages of meat and drink and lewd games, in idolities of lewd songs, of dances, of unlawful plays, and other vices. In such vanities they waste their time, and therefore they often fall into many horrible sins and often into the pit of hell. For like as Job says, \"They lead their lives in pleasures, in vices and delights, and in a single point they descend into the pit of hell, that is at the point of death, where they take no heed.\"\n\nThe seventh degree of the virtue of chastity is devout prayer and supplication, which much avails in overcoming all sins, and especially the sin of lechery. Of this sin, St. Ambrose says that prayer is a good shield against all the burning darts of the devil of hell. And St. Isidore says that it is the remedy against all temptation of sin, a man for to. Run-on sentences and missing punctuation have been corrected for readability:\n\n\"Run to prayer as soon as the temptation of sin assails him. The custom of devout prayer and of orisons quenches all the assaults of sin. Devout prayer is mighty before Almighty God when it is under set conditions and accompanied by four things, as the four pillars. The first thing that ought to be in prayer is true faith, of which our Lord says in the Gospel, \"All that you ask and demand in your prayers, have you good faith and steadfast belief in God, and you shall have that which you ask.\" And Saint James says, \"One ought to ask or demand in steadfast faith without doubting.\" For he who doubts is like the waves of the sea, which the wind drives hither and thither. And therefore he who prays doubtingly obtains nothing from God. The second thing that ought to be in prayer is hope to have that which is asked and required. David says in the Psalter, \"Have good hope in God and he shall do that which you ask of him.\" And he also says in another place, \"Lord, have mercy on me, for my soul trusts in you.\"\" trusteth in thee. God gives to us great hope to receive him and to have that which we ask of him when he says in the Gospel, \"He who asks takes it, and he who seeks finds. Who wisely asks and seeks delicately and knocks and shows at the door persistently, these things are in prayer. Diligence and perseverance ennoble it if you ask wisely. Many men pray and ask for things that are not heard or granted by God because they ask evil things and not sincerely. Saint James says to them that cannot ask, \"You ask and do not receive because you ask amiss.\" Some ask for things that do not belong to them, as Saint John and Saint James did, who demanded of God that one should sit on the right side of our Lord Jesus Christ in his kingdom and that the other on the left side. They asked not wisely but with great presumption. Therefore, our Lord Jesus answered them harshly and said to them, \"You do not know what you ask. Whoever will pray to God, let him keep himself from presumption, supposing great things in himself, as the Pharisees did in their prayer, and despised others. Rather, a person should pray to God in humility and accusing himself before God, who sees every heart and knows the maladies of sin and the defects. And He also knows what we need and what is profitable for us, better than we do ourselves, and take the example of the poor pilgrims who show their sores and maladies to move people to pity towards them. Rightly, one should do before God in humility to show his sins and defects, and remember them to obtain grace and pardon. There are others who can demand but evil and little things, and God will give them a greater thing, He will not appease them with an apple or with a pear as a child. But he will grant that you ask for great things, which are for the health of your soul and his grace and glory. For whoever asks of God riches or honors or death or vengeance against enemies, he asks for foul prayers and prays against himself, and therefore God grants them not. Therefore Saint Augustine says, understand not God to be a great thing, the goods that he gives as well to the wicked as to the good and to his enemies as well as to his friends. And yet more does God give of temporal goods to the wicked man than he does to you. God gives them to the wicked, to teach the good persons to despise them, as Saint Augustine says, when you pray, says Saint Ambrose, \"it is a great thing that they endure without end, and not the transitory things.\" But to those who endure without end, he grants not such a prayer. And therefore our good master Jesus Christ teaches us to ask wisely. And forms to us our request when he says in the gospel, \"If you ask anything of my Father in my name, he will give it to you.\" He asks in the name of Jesus Christ for what belongs to the health of his soul, and what thing we ought to ask and desire, he signifies and teaches us when he says in the gospel. Seek first the kingdom of God and his justice, and all temporal things will be added to you. For it is often said, to the one in greatest need one ought always to run, we have greatest need of the spiritual things: And therefore we ought first and primarily to request them, and God will give them and grant us the second good, it being the temporal things we ought not to make primary, as do the covetous men, who seek not to have any other life but this present life, which fails and escapes from them, whether they will or not. But the realm of God is life everlasting. That we should require of God and desire by the merit of good prayer. And that is what God says. Seek first the kingdom of heaven and His justice. That is to do good works, by which we may come into that glorious realm, which shall never fail, who seeks in this way. Almighty God grants to him advantage of temporal goods. For they have sufficient for their needs who fear God and love Him. Likewise, as the holy scripture says. But the avaricious people of the world, the more they have, the more they lack and fail. And St. Jerome says that to the covetous, what they have fails them, as well as what they do not have.\n\nNow think, when you want to pray God, to demand wisely, diligently, and perseveringly. And He shall give to you all that is necessary for the profit and health of your soul. The third thing that should be in prayer is devotion from the heart. That is to lift up. Her heart to God without thinking, nowhere else, when our Lord says, \"When you will pray to God, enter within your heart and close the door upon him who is to be excluded. Put out all secular, fleshly, foul, wicked, worldly, and vain thoughts. And thus pray to your Father in heaven in your heart, and your heart should think on nothing but that which it ought to think. And St. Isidore says that we truly pray to God when we think nowhere else. And Augustine says, \"What moves the mouth and lips when the heart says not a word? There is as great a difference between the chaff and the corn, and the burn and the flower of wheat. And there is as great a difference between the prayer and the devotion of the heart. God is not a ghost to be fed with lips. God cursed the tree where he found nothing but lips. Right so the prayer which is all in lips of words without the devotion of the heart pleases nothing to God but it displeases him and he tears his ear. For he will not. Understand such language. Whoever prays to God without devotion, it seems that he mocks and scorns our Lord God, as he might mock and scorn a deaf man and a mute man, who can only move his lips as he speaks, and nothing says to such people God makes a deaf ear, but the prayer that comes from the depths of the heart, which hears our Lord as he says in the Gospel. God is a spirit, and therefore, whoever prays to God and has his request granted by him must pray in spirit and in truth. David the prophet teaches and shows us in the Psalter how to pray devoutly to God when he says, \"Lord, my son, is addressed before you as a suppliant.\" Just as when it is upon the fire it smells sweetly, so does the prayer that comes from the heart burning with love of God smell much sweetly before God. Otherwise, the prayer may not be acceptable before God if it does not come from the heart, like a messenger who. Brings no letters, has no knowledge, enters not willingly before the king. Orison or prayer without devotion is like a messenger without letters, who such a message sends to the court, he evil serves his errands who then will pray devoutly, he ought to cry to God from the depths of his heart, as David did, who said in the Psalter, \"Lord God, hear my voice.\" For I cry to you from the depths of my heart. The fervor of love is the cry from the depths of the heart; this says Saint Augustine. Such a voice and such a cry please much to God, and not the noise of empty words, whereof. Saint Gregory says that devoutly to pray to God is in the tears and bowing down of the heart's compunction. This cry chases away the thieves that lie in wait to trouble and rob us. Therefore, we ought often to cry and pray to God that He will keep and defend us from the thieves of hell. Thus we should strongly cry out to God against the fire of covetousness or [of]. \"lechery or the water of tears for quenching the fire that inflames our hearts. We ought to cry to God against evil thoughts that often come to the heart and perish it and soul by consenting. Therefore David cried to God and said, \"Lord save me and keep me from the peril of waters that are now entered into my heart, and you, Lord's disciples, when they saw the tempest of the sea upon them, they cried, saying, 'Lord save us, for we are in great peril.' For these three things that I have said here, one ought to cry to God: to be saved from the thieves of hell, from the fire of covetousness, and from the floods of evil thoughts and temptation. Now you ought to know that in all times and in all places, a person can pray to God. But he ought to pray especially and most devoutly in the church on Sundays and in festivals established for praying to God.\"\" \"Praise and honor him [God] and therefore all people should cease from bodily works and temporal matters. God commanded so strictly to keep the Sabbath day in the old law that he made a man to be stoned before the people for gathering a few sticks on the Sabbath day. What will God do then to those who commit great sins on Sundays and waste time in vanity and folly, and even do worse on Sundays, on feasts, and on solemn days? Certainly they will be more punished and damned in the other world than the Jews who broke their Sabbath. For the Sunday is more holy than the Sabbath. So are the principal feasts which are established in the holy church to serve God and honor and thank him for his goodness and bounty that he has bestowed upon us every day, like as holy church remembers.\" At Christmas, that is of his nativity, how he was born of the virgin Mary. At Easter, how he rose from death to life. At the ascension, how he ascended into heaven. At Whitsuntide, how he set the holy ghost upon the apostles. Afterwards, establishments were set up to keep the feasts of saints for praising and worshiping God and his saints, and to remember the holy miracles that he did for confirming our faith. Therefore, we ought to keep the feasts of saints and pray devoutly to them for aid and succor from our Lord, who has honored them in heaven in glory and on earth. And therefore, those who sin by not keeping their feasts grievously sin against the commandment of God and the church.\n\nBut some may say to me, \"Fair sir, a man may not pray to God nor be at the monastery nor in the church every day, what harm is it if I go and play and amuse myself, as long as I think I do no harm?\" To this I shall answer. All the time that you employ in frivolous plays and amusements, you are not employing it in serving God or seeking salvation. Therefore, it is a waste of time and an obstacle to your spiritual growth. You ought to know that whenever you think not of God, you lose time, as the scripture states. This refers to when you think of vanities and things not in any way ordained to God. Seneca says that you lose a great deal by wasting your time in worldly pleasures and vanities, which is not without sin. Saint Anselm adds that God requires accounting at the day of judgment, so one should always employ his time while living in this world. The scripture states that time is short. No one knows how long time they have to live, nor when they shall die, nor how they shall leave this world. Therefore, whoever keeps the holy days as they ought will do so. Keep him from doing that which displeases God and his saints, and employ his time well in God's service. In praying to Him, praising Him, and giving Him thanks for His goods. Hear sermons and put them into practice, and attend to other good works and necessities that are in accordance with God. When a man is in church, he ought to behave himself honestly and do reverence to God and His saints devoutly. For the church is ordained for praying to God and His saints, not for laughing, joking, speaking idle words, or talking about secular things. Our Lord says, \"My house is a house of prayer.\" Therefore, a man ought not to do anything there other than that for which it was established. This says Saint Augustine. He who comes before the king in his chamber to seek grace ought to keep himself from saying anything that would displease the king. Much more should he beware him who comes into the church. Which is the chamber and the house of God, what he says and does before God and his angels, and that specifically which should displease him. Then God will not have a man make of his house a market or a hall. For he himself chased and drove out with good scourges those who bought and sold therein. Also, no pleas should be made there, nor noise nor secular need, but he will that we should intend to pray to God devoutly and praise and thank him for all his benefits. A man should call to himself his heart and put away all worldly works and evil thoughts, and think on his creator and the bounties that God has done for him and does every day, and remember his sins and his faults, and humble himself before God, and request of him pardon and grace to keep him from sin, and have perseverance in good works until the end. In the church, the great lords and the great laypeople should forget all their glory. They should remember their riches, power, dignity, and hieness, and understand that they will stand before their Judge, who will examine them strictly and reckon their good deeds, the dignities and estates he has bestowed upon them, and how they have used them. He will reward them according to their deserts. Therefore, they should humble themselves before God and not glory in their hieness, nor in their fair array, nor in their rich robes. They may take example of King David, who forgot his dignity when he prayed before God and despised himself so much that he said to our Lord Jesus Christ, \"I am but a little worm and not a man.\" In this, David recognized his littleness, his poverty, and his faults, and made himself nothing. Likewise, man, in entering this world, brings nothing. Nothing shall take away / a naked man enters and so he shall go thence; Saint Bernarde says, \"What is a man but foul semen, a sac full of dung, and fit for worms? He is very foul and made of foul seed in his conception, a foul sac full of dung in his life, and fit for worms after his death. Also, the great ladies who are so arrayed with gold and silver, with precious stones and robes, should take example of Queen Esther, who took off her precious vestments and robes when she came to pray to God, and humbled herself, and acknowledged her poverty and her faults before God, and said to Him, \"Lord, thou knowest that I hate the sin of pride and the glory of vestments and jewels which I am bound to put off from my head, in great abhorrence of those who trust in such things, delight in them, glory in them, and show them off to please fools.\" God has no concern with such adornments in His church. Saint Paul teaches and instructs women properly on how they should dress when coming to pray to God. He states that they should have honest attire, suitable to their station in life. What is considered outrageous for one person is not outrageous for another. What is fitting for a queen is not fitting for a burgher's wife or another simple woman. The apostle also teaches that women, regardless of their estate, should be modest, humble, and shamefaced, not proud or openly displaying their faces. Instead, these women acted immodestly, strutting about with their necks outstretched like hearts in the land, and looking sideways or mournfully as horses in pride. He also advises them not to be curious about adorning their heads with gold, silver, or precious stones. that they have in the church they heads covered, so that no man is stirred by them to evil or sin, not in beholding of them, but they ought to be arrayed as devout and good women, who show the bounty of their heart by good works. Therefore says Saint Ambrose, he who will be heard in prayer ought to take away from himself all sign of pride and ought to incline himself to God with his heart by true confession and by penance in profound humility, for to move God to do him mercy. For as he says, proud habit gets nothing from God, but it gives cause to judge evil of him we desire it not.\n\nNow I have shown you the three things that ought to be in prayer: faith, hope, and devotion. But in order for prayer to be perfectly agreeable and pleasing to God and worthy to be enhanced and heard, it behooves four things. That is, it should have two wings that bear it before God. These two wings are alms and fasting or other penances, of which the angel said to Tobit. Prayer is good when it has fasting and alms in itself / without these two things, the prayer cannot reach God. For as Saint Ambrose says, a good life makes the prayer fly to God. But sin hinders it and draws it back again. Therefore, you should know that prayer is hindered in two ways, according to Saint Isidore. One is when a person keeps himself from sin and doing evil. And for this reason, a person's evil will prevents and hinders the prayer from reaching God, just as an ointment will not heal a wound as long as the iron is still in it. Similarly, prayer avails nothing and profits nothing when it is said with an evil will to God. And the prophet says, \"Let us lift up our hearts and hands to God.\" He lifts up his heart and hands to God who lifts up his prayers by good works. And the apostle says that he who lifts up his pure hands to God in prayer lifts them up with a pure and clean conscience without sin. For God does not hear. The prayer that comes from a conscience full of filth and sin, which you shall multiply in your prayers, I shall not hear from you. For your hands are all bloody and full of sin. Who have bloody hands but those who distress the poor people under them, taking away from them their good by force? They have the hands full of the blood of the people. For they take away their life and sustenance by covetousness and rapine, and commit great outrages. Therefore they shall pay the debt in the other world. For the scripture says that God requires the blood of the poor. They must give an account or sit down, therefore. And therefore, whoever wishes to be enlightened and hear God in his prayers, let him not come before God with drawn sword. Neither with bloody hands nor empty of good works. That is to say, in will, to sin or spotted with unfaithfulness or empty of good works. For thus says our Lord in the gospel, \"Thou shalt not.\" Come before me with empty hands / He comes before God with empty hands, who comes to pray and requite Him without making presents of good works. For to Him he shuts and closes the gate that requires him and brings nothing. We have an example of this in the Gospel, which says that the gate was shut to the foolish virgins who had no oil in their lamps. And God said to them, \"I do not know you.\" For God knows none but those who have their lamps full of oil, that is, those who have the heart full of pity and grace purged and clean of all sins and show it by good works. Such people God receives gladly and opens to them His gate and receives gladly their prayers. Now say I then, that prayer rests on four pillars, as it is said before, and is much pleasing to God. For it obtains easily from God all that it needs, whether in body or soul, as Scripture says. Whereof St. James says that much avails the most fervent prayer of a righteous man. For it All ladies, of body and soul, assemble and let him recite the prayer that comes from faith, healing the sick person. If he is in sin, it shall be forgiven. The holy scripture says that Moses, the prophet, vanquished Amalek and his host not by battle, but by holy prayers. For it is said of a holy man that much more avails the prayer of a saint than the fighting of many thousand sinners. The prayer of a good man overcomes his enemies on earth. An old and devout woman obtains a good request from God in heaven more quickly in devout prayer than a thousand knights can obtain land in a long time by the force of arms. Therefore, it is good to pray and request God with the prayers of good people, and especially of counts and religious people, who are assembled to serve God and pray night and day for all their benefactors. For prayer is much worthier towards our Lord. As the scripture says, \"Much more avails...\" more may doo towarde god the prayer of many good persones than ony can expresse or say. For as it is sayd of an holy man. It may not be but ye prayers of many good persones togyder be herde of god and graunted. The prayes and requestes of all the hole couent togyder / is sooner passed and herde of thabbot / than the request and prayer of one monke alone. In lyke wyse hereth god mo\u00a6re soone the request of theym that ben assembled for to serue hym. And therfore sayth god in ye gospell / yf tway\u00a6ne of you accorde togyder to aske and requyre me. All yt they requyre my fader of heue\u0304 I shall do it. \u00b6Now ha\u00a6ue I spoken of seuen degrees of the tree of ye vertue of chastyte / by whiche this vertue groweth & mounteth / & prouffyteth. Now behoueth to saye of the braunches of this tree whiche ben seuen / after the .vii. estates of ye peo\u00a6ple ye ben in this worlde.\nTHe fyrst estate of the worlde is of them yt ben hole & chast of body / & haue kept theyr may\u2223denhede / but neuertheles they be not boun\u2223den to this / but yt They should keep chastity, which is cleanness and purity of heart and body. Therefore, children of rich men should have good keepers and be honest, diligent for their sake, and keep them from evil company and sin. Evil company corrupts children often, teaching them wicked games and shrewd words of ribaldry, lewd touching, and dishonesty. By which they fall into the sin of lechery, which is against nature. We have spoken of such matters before in the treatise on vices, therefore it need not be repeated, for such matters are abominable. And therefore, children should be chastised and well drawn forth in good manners, and held and kept near so they do no harm or sin as long as they are young, and accustomed to keep obedience. For, as Solomon says, \"whatever a child is taught in his youth, he will hold in his old age.\" And the philosopher says it is no small thing to accustom well or evil in his youth. For that is all. It is said that what is learned in youth is maintained in age. Such a form as the show takes at the beginning, the same holds it forth always in such a state. Then chastity needs good keeping, for otherwise it would be soon lost.\n\nThe second estate is of those who are corrupt of body and have lost their chastity and maidenhead, yet were never married or bound by a bond that might allow them to marry. And nevertheless they confess and repent of their sins. In this estate, one ought to keep chastity. He who is in such a state of repentance ought to have a steadfast purpose, that he never fall again into the sin, but all his life to keep her with him, save that he may marry her if he will, or she who will keep him chaste in such a state, him behooves it that he chastises his body by the sharpness of penance. This is the second branch of this tree.\n\nSo, and that is neither sin nor lechery. The third cause is what a man requires his wife for such work, to keep her. Forgiveness is granted if a husband sees that his wife is so ashamed that she never asks for such things from him and doubts that she would easily fall into sin if he did not ask of her. In such cases, if a person in such a situation renders or asks for such things out of debt, it is not seen as sin in the works of marriage, but in other cases there may be venial or mortal sin. Specifically, in three cases. The first is when this work is required only for his delight and lechery, and in this case, one may sin venially and mortally. Venially when the delight does not pass the bonds and terms of marriage, that is, when the delight is so subject to reason that he who performs this act and is in such a state would not do so unless it was with his wife. But when the lechery and delight are so great in his wife that reason is dead and so blind that he would do the same to her if she were not his wife. In such a case the sin is mortal. For such delight transgresses the bounds of marriage, of which God is often displeased with such people, and gives the devil great power to drown and grieve them, as we read in holy scripture, of Sarah daughter of Raguel, who was wife to young Tobias, and had seven husbands before, and all were slain by the devil the first night they attempted to lie with her and know her. Of whom the angel said to Tobias that he should take her as his wife. I will say to the said, in what people the devil puts himself in and has power over them, those who put God out of their hearts and minds, and who intend nothing but their pleasures and comply with their wicked desires, like an animal or a mule.\n\nAnd God takes away their language and fruit from them sometimes, so they cannot have children by their sins. Yet they may sin mortally in another manner, that is, when one treats the other against nature. Or otherwise than the nature of man requires or the law of marriage grants, such people sin more grievously than the others mentioned. But those who keep the fear of the Lord and cleanly and holy in their marriage please God. \u00b6The second case that may be sin in marriage is when a man goes to his wife in a time when he ought not, that is when she is in illness or sickness that often comes to women. He who spares not his wife in such a state, for the sake of the lying-in that she might then conceive, should be considered a sinner. For as St. Jerome says, \"In that state, the lame and the lepers are often conceived.\" And that time she ought to tell it to her husband when she is in that condition, desiring him to abide and suffer as long as she is in such a state. \u00b6Moreover, they both ought to spare and abstain from the work of marriage in holy times. That is, in the great solemn feasts, for the better observance. In order to pray to God and serve and honor Him, and during the times of Lent and fasting commanded by the holy church, one should endure and bear such works. Not because it is a sin to do such things in that time, but rather because one can do it then, and sometimes one should suffer it to do so, in order to obtain better from God what one asks of Him, as Saint Augustine says. During the time a woman lies in childbirth or near the time of childbearing, a man ought to keep himself from the work of marriage for shame, and also for the danger that might come thereof. It is found in the book that speaks of the nature of beasts that the elephant shall never abide with the female as long as she is conceiving and bearing, and a man, for reason, ought to be more tempered than a beast. Therefore, a man in such a time ought to withdraw himself. However, I do not say that it is a sin to do the work of marriage in such a time for a good cause and true intent. In which God is judge. The third case is that in which one can most grievously sin in marriage, that is in a holy place. For in a holy place, such as a church, which is ordained for praying to God and serving Him, one ought not to commit lechery or any other sin, for the reverence of the holy place. He who has no regard for such things in such a holy place sins because of the place. Such a thing is sin in one place and at one time which is not in another. The fourth estate is of those who have been in marriage, but death has separated them from each other. He or she who remains ought to keep and live chastely as long as he or she is in the state of widowhood. This is an estate which Saint Paul praises much and says to widows that he or she is good who remains in such an estate, and if it pleases them they may marry, for it is better to marry than to burn, for if he burns with desire and consents to sin, he sins. They are bound by will and desire to the fire of lechery, and it would be more becoming and more advantageous for him to marry a woman than to burn himself in the fire, that is, for those in the state of simple widowhood and not those bound by vow. They may sin mortally if they marry after their vow, but if the vow is simple and made privately without solemnity, then they may remain in their marriage if there is no other hindrance. However, they are bound to do penance for the broken vow. But when the vow is solemn, or by the hand of a prelate, or by profession of religion, or by holy order that he has received, as subdeacon, deacon, or priest. Then the marriage is not valid, but they must separate and depart, for they may not lawfully remain in such a state to uphold the state of widowhood. It is fitting for them to be moved by the example of the turtle, as the saying goes. Book of the nature of beasts. A turtle never rejoins her shell after losing it, and she will never accompany another. She is solitary and flees the company of others. Three things pertain to those in the state of widowhood. The first is to hide herself and be secretively in her house, and not to show suspicious fellowship. We have a fair example of Judith, who was a widow, and was a very fair and young woman, of whom it is said in the holy scripture that she kept herself in her chamber closed with her maids. Therefore St. Paul reproves young widows who were idle and curious for going here and there and gossiping and speaking too much, but they ought to be closely and secretly in their lodgings and intend to do good works, as St. Paul teaches them. The second thing is to enter into prayer gladly and to yield Him thanksgiving for His benefits. And to be in the church in great devotion in great reverence for their sins and in tears weeping. As it is said, \"...in the church in great devotion, in fear of God, weeping and seeking mercy.\" (Book of Tobit 13:3) A scripture from Saint Luke: A good widow named Anne did not leave the temple, but served God night and day in prayer, in fasting, and in other penances. The third thing is sharpness of food. Saint Paul says that a widow who leads her life in delights is dead by sin, just as Saint Bernard says chastity perishes in delights, and a man cannot keep his head in the water, that is, his heart in the delights of this world, without losing his life. That is the grace of the holy God by which the soul lives in God. In such a state, humility and not pride or curiosity also belong. Following the example of Judith, who left her rich robes and rich attire when her lord and husband was dead and took the habit of widowhood simply and humbly, which was more a sign of weeping and sorrow than of joy or vain glory, and because she loved the virtue of chastity and would rather\n\n(Note: The text appears to be in Old English, but it is written in a phonetic representation of Old English using modern English characters. To accurately clean and translate the text, it would be necessary to use a specialized tool or a human expert in Old English. However, based on the given text, it seems to be a passage from the Bible or a religious text discussing the virtues of widowhood and chastity. Therefore, I will provide a rough translation of the text into modern English for better readability.)\n\nA scripture from Saint Luke: A good widow named Anne remained in the temple, dedicating herself to God through prayer, fasting, and other penances night and day. The third requirement is the sharpness of food. Saint Paul states that a widow who indulges in pleasures is dead to sin, just as Saint Bernard asserts that chastity withers in pleasures, and no man can keep his mind in the water, meaning his heart in the pleasures of this world, without losing his life. This is the grace of the holy God that keeps the soul alive in Him. In such a state, humility and not pride or curiosity are also necessary. Judith, as an example, left her rich robes and fine attire when her lord and husband died and adopted the simple and humble habit of widowhood, which was a greater sign of weeping and sorrow than joy or vain glory. She loved the virtue of chastity and chose to embrace it rather than indulge in worldly pleasures. Keep all her life she clad herself and fasted every day except the feasts, and yet she was fair, young, rich, and wise. But the bounty of her heart and love of chastity made her do it. Thus ought he or she to live who will keep chastity in such estate, and this is the fourth branch of this tree.\n\nThe fifth branch of chastity and virginity is the fifth estate, which is in him who keeps and has always kept and yet always keeps and intends to keep his entire life, body and soul, without corruption, for the love of God. This estate is much to be praised for its dignity, for its beauty, and for its bounty. For this estate, he who keeps it is likened to angels of heaven, as the saints say. But the virgins of glory and merit have much more than the angels. For the angels live without flesh, but the virgins have victory over their flesh, which is their proper body. And that is a great marvel, that they keep so feeble a castle as the body against so strong an enemy. Adversary as is the devil, / who seeks all things that he may take the castle for to rob the treasure of virginity. This is the treasure / of which our Lord speaks in the gospel when he says / that the kingdom of heaven is like a treasure hidden in a field. The treasure hidden in the field is virginity hidden in the body, which is like a field / that ought to be revered, labored, and sown by the labor of good works. This treasure is similar to the kingdom of heaven. For the life of virgins is like the life of angels, / of which our Lord says in the gospel / that in the general resurrection there will be no marriages as there are in this world / but they will be as angels in heaven. I also say / that this estate is to be praised for its beauty. For it is the most fair estate that is on earth, except virginity carefully kept. Of this, Solomon says in his Book of Wisdom, / \"How fair and chaste is generation with purity and charity.\" He spoke well. Chastity and virginity are fair and beautiful for those who are clear in body and mind, making the fair day clear as the sun. In the same way, the clarity of grace and good life makes virginity beautiful and pleasing to the good for whom St. Jerome says that virginity is much fairer and clearer than other virtues when it is without spot or stain of sin. Whoever is whole and chaste in body but corrupt in heart and mind is like a sepulcher that is white and fair outside but filled with the stench of decaying bodies. Virginity is like a white robe in which the spots are more noticeable and more apparent than in a robe of another color. This robe should be well kept from three stains: that of filth, of blood, and of fire. These three stains defile the white robe more than others. The stain of filth is the allure of the world, which ought not to be in the heart that wishes to please God and the world, His enemy, as St. Gregory says. There is no friend of God who will please the world, which is the enemy of God. Whoever will be a friend of the world will be an enemy of God, and St. Paul says, \"If I were of the world, I would not be in the service of Jesus Christ.\" It is a sign that he will not please the world if his heart is entirely set on God. He who has excessive pride and curious about his body is not so for no one seeks beauty or courtesies of robes or paraphernalia if he supposed not to be seen by the people. Whoever seeks most such beauty least possesses the beauty of his soul and his conscience within, by which they should please God. Bernard says to those who seek these fair and precious robes and the fair paraphernalia to please the world, \"The daughters of Babylon are in confusion. For their glory shall turn to perpetual damnation if they are not aware and keep them well. They clothe them, he says, with purple and with fair precious robes, and under those. fair robes are often the conscience of the poor and foul, naked of good deeds and virtues, & full of sins. They shine outside with precious stones, of our eyes with gold and silver, but they are foul before God and abominable. And St. Bernard says that those who array themselves in evil intention, and do more than their estate requires, sin gravely. But all the glory of the daughter of the king of glory, as David the prophet says, is within, that is in holy conscience and in good virtues, where there is no point of covetousness but to please God. In this way, the spot of filth does not defile. Also, a person ought to keep himself from the spot of blood, that is of thoughts and fleshly desires, whereof St. Jerome says that such wantonness is sacrifice and offering to Jesus Christ, which is not attached in the heart of any evil thought or consenting as he himself says. Nothing avails virginity of body where there is corruption of heart or of thought or of desire. Consenting, and the fruit is not good, for it is fair outside but filled with worms and rottenness inside. Also, he should keep himself from the spot that comes from the fire; the fire burns and scorches the white robe of chastity and virginity. It is what they gladly hear or attend to foul words that may move them to sin. For, as St. Paul and other times have said before, corrupt words corrupt good manners. And therefore Seneca says, keep yourself from evil words and dishonesty. For he who is so accustomed to them fears not and feels no shame, and falls more easily into sin. Therefore, he who wishes to keep the white robe of virginity clean, ought to keep himself far from such words as these, lest they burn him. The cat often burns its skin, and so does the wild cat. Among all other virtues, virginity is compared and likened to the flower of the lily, which is a very fair and very white flower. Our lord says in scripture through Solomon: \"My friend, that is the holy soul of a virgin, is among the lily-like ones among the thorns. The special friend of our lord is the soul of those who keep virginity in heart and body. For this virtue by which the soul most specifically obtains the love and familial relationship of our lord, Saint John the Baptist was a chaste virgin, and among all the apostles was most familiar with the lord and most private, as it appears in the gospel. Nevertheless, he loved others, but he loved John most for his virginity, this flower of the lily or lily that keeps its beauty among the thorns of temptations of the flesh. For the flesh, which is our human body, is but smoke, having no charge in itself but as thorns and nettles, that is, the evil meanings, which often prick the soul. But the flower of virginity takes no heed of the thorns when it is well rooted in the love of God, which defends it from the thorns of temptation.\" The first leaf is the holiness of your body, that is, your body should remain uncorrupted by lechery. A virgin who is corrupted against her will should not lose the reward of virginity. Saint Lucy, virgin and martyr, said to the tyrant, \"If you corrupt me against my will, my chastity shall be doubled as far as the merit of the crown of glory is concerned.\" The second leaf of virginity is cleanness of heart. Nothing avails to have the body of a virgin if one has the will to marry. Whoever has vowed to keep virginity or chastity should keep his heart clean and chaste. The third leaf of virginity is humility. Virginity with pride does not please God. And therefore Saint Bernard says that it is a very beautiful time for humility with virginity. The soul much pleases God who has it. I humbly give thanks for the virtues and the virtuous embrace humility. I dare well say that without humility, the virtues of our Lady Saint Mary would never have pleased the Lord. The fourth leaf of the lily of virginity is fear of God. For those who are true virgins are accustomed to be timid, fearful, and ashamed. This is no small marvel. For they bear a most precious treasure in a most fragile vessel. Then our blessed Lady the Virgin Mary was always hidden and feared when the angel appeared to her. But the fear of God is the treasure keeper who keeps the treasure of virginity, which the devil cannot take away because it keeps the gates of the castle, where the treasure is enclosed. The gates of the castle of the heart where the treasure of virginity is kept are the wits of the body. These gates keep the fear of God from being opened to the enemy of hell by vain curiosity of seeing, hearing, smelling, speaking, tasting, or going in evil company. For curiosity of seeing or hearing. Of hearing the vanities of the world are a way and cause of lechery, as stated in scripture concerning Dinah, daughter of Jacob. When she went curious to see the women of the land, she was roused and corrupted by the son of the lord of the town. Therefore, whoever will keep virginity must withdraw and keep his five bodily senses far from all vain curiosity. This should be done out of holy fear, for a person always owes fear to anger God. This is the sense of the five virgins spoken of by our Lord in the Gospel when He said that the kingdom of heaven is like ten virgins. Five were wise and the other five were foolish. He calls here the kingdom of heaven the holy church, which is beneath this world, where there are always good and evil, fools and wise, who are members of the holy church through the faith they have received in baptism. The five wise virgins signify those who keep and govern well the five senses of the body. The five virgins signify those who foolishly keep them. The five leaves are sharpened from the life of penance. For whoever will keep virginity, he must greatly chastise his flesh and subdue it through penance, and that the body do the will of the soul by fasting, by waking in prayers, & other penances. Sharpness of life is like a strong hedge to keep the garden of the heart, that the evil beasts assault it not, that are the demons of hell intending and studying to steal and take away the treasure of virginity. Therefore, this treasure ought to be well enclosed and well kept, lest it be lost. For he who loses it may never recover it again, any more than the lamp once broken can be made whole again. The six leaves of virginity are perseverance, that is to have firm purposes to keep well that is promised to God. Saint Augustine says in the book of virginity and addresses his words to the virgins, \"Follow the Lamb.\" Ihesu Christ says, \"Keep strongly what you have vowed to God. Do as much as you can to prevent virginity from leaving you. You cannot recover virginity once lost, as we have shown by the example of a lamp and St. Bernard says, 'Study the virtue of perseverance, for it alone wins and earns you the crown of glory.' The sixth leaf mentioned above enhances and makes the beauty of virginity great, but it requires within three grains of gold, which signify three ways to love God. For virginity without love is like a lamp without oil, so the foolish virgins were shut out from the wedding because they did not fill their lamps with this oil, and the wise virgins who filled their lamps with this oil entered the wedding with the bridegroom. The three ways to love God signified by the three grains of the lamp's oil are shown by St. Augustine.\" When he says, \"You shall love God with all your understanding, without error; with all your will, without hesitation; and with all your mind, without forgetting.\" In such a manner is the image of God perfect in a man after the age of three degrees, which are in life. That is to say, understanding, memory, and will. When these three things are well ordered to God, then are the three graces of gold of the Lily, of the gold of charity, which gives bounty, beauty, and value of all virtue. For without this gold no virtue is before God, neither fair nor precious. Otherwise, Saint Bernard says concerning the manner of loving God and says, \"O thou that art a Christian man, learn how thou oughtest to love God; learn to love Him wisely, sweetly, and strongly, lest thou be deceived by nicety. Sweetly, lest thou be moved by prosperity. Strongly, lest thou be overcome by adversity. In such a manner is the fair flour of virginity delightful, when she is such as is said before, and this is the second.\" The state of virginity ought to be prized for three reasons. Firstly, for her beauty. Secondly, for her abundance and the profit that comes from it. Virginity is a treasure of great value, as scripture says that no thing is worthy to be compared to a chaste heart, and the chastity of a virgin bears the greatest fruit and the greatest profits. Those in marriage, who keep it well, have thirtyfold fruit. Those in widowhood have fortyfold fruit. But those who keep virginity have a hundredfold fruit. As our Lord says in the gospel, the seed that falls on good land makes thirtyfold, sixtyfold, and a hundredfold fruit. These three numbers, thirty, sixty, and a hundred, apply to the three aforementioned estates. The number thirty, which is three times ten, pertains to: The state of marriage is where the x commandments of the law should be kept in the faith of the Holy Trinity. The number of 12 is greater and belongs to the state of widowhood. For six times one makes 12, and it pertains to the state of widowhood. In such a state, the precepts of the seven works of mercy, which we have spoken of before, ought to be done. But the number of a hundred, which is greatest and most perfect, represents a round figure, which is most profound and most beautiful among the other figures. Likewise, the round figure returns to its beginning and makes it round like a crown. Rightly, the number of a hundred joins the end to the beginning. For ten times one makes a hundred. This signifies the crown that the wise virgins had, and how in the state of marriage and widowhood, one can win the crown of glory and have more merit before God than many virgins. For many are in heaven who have been in marriage. In widowhood, those who are closer to God and have more merit exceed many virgins. Never do virgins have a special crown above the crown of glory, which is given to all saints. This is because virgins have a special victory over their bodies. Following the Lamb, wherever He goes, that is Jesus Christ, to whom they are espoused, they have left their carnal spouses to be with Him in the eternal spousal union. They shall be well arrayed and nobly appareled in a special garment, so gentle, so fair, and so becoming that no tongue can tell. Therefore, I will say no more but what scripture says about the fair garments, which are more special than those of other estates, and yet scripture says that they sing new songs so melodious and so fair that none other can sing who are not in their estate. The new song that they sing signifies a new joy and special merit, and praises that they have because they have kept well. The fifth branch of this tree is the estate of chastity and this is the vow of chastity. The sixth estate, which is to uphold the virtue of chastity, is ordered to serve in the church as subdeacons, deacons, priests, prelates, and religious. All people are bound to uphold chastity for many reasons. First, for the order they have received, which requires them to live holy lives. Since the holy sacrament of the mass is so high and so holy, those who receive it are bound to uphold chastity because they may not marry after they have promised to the holy church. They are appointed to serve God in His church and at His altar, and they handle and touch the sacred things, such as the chalice and corporal. And what is greater without comparison is the body of Jesus Christ, which the priest sanctifies and gives to others. Therefore, they must be much cleaner and live most holy lives. Reason for serving the high lord, who is the saint of all saints and lord of all lords, hating all filth of sin, as he himself says: \"Be ye holy as I am holy.\" For such a lord such a ministry, for the reason of the place where they serve. This is the church which is dedicated to serve God. Among the pagans and Saracens, the priests of their law who serve in the temple keep chastity and are separated and devoted from the others because they should not lose their chastity. Much more ought the priests of Christ, serving God in his temple, which is holy, dedicated, and approved to serve God, to be more holy and clean. The table of God is the altar. The cup is the chalice; his bread and wine are his own body and his own blood. Much ought all those who perform such service to God to be holy, as Saint Paul says. The text signifies that bishops and other clergy of the holy church should be chaste and without sin. This virtue of chastity was signified in the old law where God commanded them to eat the lamb without spot, which signified the body of our Lord Jesus Christ. The girdle of the clergy's chastity was to be girded around them, signifying the virtue that restrains and quenches the delights and vices of the flesh. God commanded Aaron, who was priest and bishop of the law, and all his sons to be clothed in linen clothes of chastity and girded above with white linen girdles. Aaron and the children who served in the tabernacle signified the clergy, who were to be clothed in linen robes of chastity, signified by the white linen. Just as the linen needs to be well-whitened before use, it is likewise required of the flesh. To be beaten and corrected by penance, and often washed his heart and conscience by true confession and repentance, so that they might have the white coat of chastity. But this coat should have above the white girdle. That is to say, chastity ought to be strictly kept and restrained by abstinence as much as reason allows, which is the buckle of this girdle. Otherwise, it may be said that the linen coat signifies chastity of the heart. The girdle above signifies chastity of the body. Which ought to restrain desires and the will of the flesh to keep the chastity of the soul. This is signified to us in the alb and in the girdle that the ministers of the holy church use to clothe themselves when they wish to say mass. For they owe to be chaste within their heart and without in the body. Much foul is the spot of sin, and especially of lechery in the ministers of the holy church. For they ought to be the eyes of the church, as scripture says. For like the eyes advise the body and show to others, so the ministers of the church should advise and show chastity to others. \"Just as a clergyman is supposed to show the way to salvation to others, and lechery is a particularly grievous sin in them compared to others. Similarly, a spot in the eye is more painful than in other parts of the body. In the same way, the sin of lechery is more grievous and dangerous in clerks, prelates, and all other people of the church than in others. Furthermore, all people of the church are supposed to be mirrors and examples for the laity to look up to for good doctrine and behavior. However, when the mirror is rusty and dirty, people can clearly see the spot and turmoil in the mirror. But he who looks into such a mirror does not see the spot within himself or what is in the mirror, which is so foul and troubled. However, when the mirror is clear and clean, one can see oneself clearly in it.\" And know a priest's faults. When the prelate is of good life and good reputation, one should take example from good life. The people of the holy church ought to be pure and clean of all filth of sin, and ought to be very holy, for, as Saint Gregory says, \"The hand that is foul and filthy cannot well take away the filth from another.\" The scripture says, \"He that is foul cannot cleanse another.\" This is to be understood in terms of merit, for the sacrament that is made and conferred by the hand of an evil minister is of no less value to him, nor is he any less mighty or virtuous in sanctifying those who receive it, than if they should receive it by the hand of a good minister. The evil of the minister does not affect the sacrament or his bounty. But the evil of the minister can always affect others by bad example, and he can also edify them by the example of good life. Therefore, those who sanctify and cleanse others in that they minister the sacraments of the holy church should be more holy and cleaner than the others. For if they are evil, they shall be more punished than the others. This is the sixth state in which the virtue of chastity should be kept.\n\nThe seventh state in which the virtue of chastity of heart and body should be kept is the state of religion. For those who are in that state have promised to God and sworn that they shall live chastely. Then they are held and bound by such a vow that they may never marry after they have been professed. And if they marry after they have been professed, the marriage shall be none. \u00b6And therefore, they ought to set great pain and diligence in keeping their chastity, and for their state, which is the state of holiness and perfection. For the sin of them is greater and fouler in proportion to the holiness of their state. And also, the spot is greater and fouler and more apparent in a more holy and perfect state. A white robe brings more shame than another cloth. He who falls from the highest position suffers most grievously, and to vanquish their adversary, who is the devil, causes much pain to tempt and make fall into sin those of religion. The devil enjoys more when he overcomes one of the religious than many others. Just as the angels of heaven have great joy when a sinner repents and does penance and confession of his sins. Rightly does the devil employ joy when he can overcome a good man and make him fall into sin. And when he is in great estate, the devil takes greater joy in deceiving him, like a fisherman who takes greater joy in catching the large fish than the small.\n\nWe read in the book of the lives of the fathers that a holy man related how he became a monk and said that he had been the son of a poor Saracen, who was a priest of idols. And when he was a child, on one occasion when he entered the temple with his father, he hid. And there he saw a great devil that sat in a chair, and many devils about him. Then one of his princes paid homage to him. The devil in the throne demanded of him whence he came, and he answered and said to his lord that he came from the earth. And that he had waged and purchased many wars and much evil, so that many people were dead and much blood was shed. The master devil demanded of him for how long a time he had done this, and he answered thirty days. And the master said, \"You have been so long for doing so little.\" Then he commanded immediately that he should be beaten and ill-treated. After him came another devil who paid homage to him, as the first one did. The master devil demanded of him whence he came, and he answered that he came from the sea. Where he had made many great tempests, by which many ships were broken, and much people drowned. The master asked him for how long a time he had done it, and he answered twenty days. Immediately the master commanded that he should be beaten as the other was, because he had caused no harm for so long time. After came the third devil, whom the master asked whence he came. He replied that he came from a city where he had stirred up strife and debate, and had purchased mediators that much people were slain, and also he had slain the husband of a wedding. The master devil asked him how long he had done it, and he answered in ten days. Then he commanded that he also should be beaten. At last came another devil who worshipped the master devil. The prince of devils demanded of him whence he came, he replied that he came from an hermitage, where he had abided for forty years to tempt him, who was a monk in the sin of lechery, and he had labored so much that next he had overcome him and had made him fall into the sin of lechery. Then the master devil embraced and kissed him, and set a crown on his head, and made him sit by him, and said that he had done a good deed. The good mother the monk spoke, saying he had seen and heard this and believed it to be a great thing to become a monk, and for this reason and vision, he was converted and became a monk. In these words, the devil takes great joy when he can make a man of religion fall into sin. After a man is in religion, he is like one who enters a battlefield to fight against the devil and all his temptations. When our Lord was tempted by the devil, he went into the desert. The desert of religion is a battlefield of temptation. Religion is called the desert. For just as the desert is a place that is sharp and dry and far from people, so too should the state of religion be sharp and holy and perfect, a strong help and a strong armor against the demons of hell. The sharpness of penance is the remedy against lechery. Whoever wishes to quench the fire of lechery within himself ought to take a way and withdraw from himself all fleshly desires. Delights ease and soothe the soul in this world. For all religious people ought to take away and cut from his flesh and from his body all delights and worldly easements through fasting, wakefulness, deep weeping, discipline, and other penances. Else the fire of lechery may not be quenched; whoever wishes to take a city or a castle, he ought as much as he may to take away and withdraw from it all provisions, all food, and the water to defile it. For after the castle is defiled and all provisions are taken from it, it cannot long be held or kept against its adversary. Rightly so, the castle of the body, which is the fortress of the flesh, cannot hold against the spirit when it is defiled by fasting, abstinences, and other penances. Furthermore, the estate of religion ought to be withdrawn from the world, so that those in such an estate feel or desire nothing of worldly things, for they ought to be dead to the world and live with God, as Saint Paul says. Likewise, as he who is truly body and soul has lost all his earthly wits: seeing, speaking, tasting, hearing, and smelling. Just as the religious are dead to the world, feeling nothing that pertains to sin, they can truly say the word that St. Paul the apostle said of himself. For the world said he is crucified to me, and I to the world. St. Paul would say that, just as the world regarded him as foul and abominable, like one hanged or crucified for his transgressions. In the same way, he who is in such a state is the poor of the spirit, for the realm of heaven is theirs. Those who are poor of the spirit, who are of the will of God, seek not in this world only delights, riches, or honors, but put all in forgetting. In such a way, religious people ought to be motivated to climb the mountain of perfection. The auguries said to Loth:\n\n(Note: The text appears to be in Middle English. No major OCR errors were detected.) When he had left the city of Sodom, do not linger near the place you have left, but save yourself in the mountains. He who has gone out of the company of the world should not remain near it by his will or desire. But should withdraw himself as far as he can and intend to his health without looking back or behind him. In other words, he should not set his heart on the world again. The wife of Lot, against the angel's command, looked back at the city, which had burned, and therefore was turned into a pillar of salt. The wife of Lot symbolizes those who, after they have left the world and entered into religion, return backward by will and desire, who have the body in the cloister but the heart in the world. They are like a pillar of salt, which has only the likeness and semblance of a man and is hard and cold as a stone. Similarly, such people are cold towards the love of God and hard. Without humor of pity and of devotion, and they reach for nothing but the habit of their religion, and not for the observations and works. The image which was of salt signifies in scripture writing and description. For in like way and seemingly as salt gives savor to meat. Rightly every religious person should have wit and discretion in his deeds and in his words. This image of salt then ought to give writing, understanding, and example to those who are in religion, and afterward return to that which they have left. And therefore says our Lord in the gospel to his disciples: Remember the wife of Lot. That is to say, Behold not that which you have left for the love of me, lest you lose the life of grace, like the wife of Lot lost the life of the body because she looked to the place which she had left. Of whom our Lord says in the gospel: Whoever puts his hand to the plow and looks back is not worthy of the kingdom of heaven. For like as he who leads the plow always looks before him to guide and direct his plow straight. So too, he who puts his hand to the plow of penance or of religion should have the eyes of his heart before him, that is, his understanding and his will focused on that which is before him, not behind. That is the enduring goods which ought to be before the heart and not the temporal goods, which ought to be behind. Thus spoke St. Paul, who said that he had forgotten that which was behind him. That is, the world and all its covetousness, which he regarded as nothing. And he always went before him, for he had always his intention and desires toward God. But many of the religious set the plow before their eyes. For there are many such people, and their damage is that they seek and frequent the bodily and worldly things more than the spiritual or ghostly things. They put the temporal goods before those which should be behind. The good persons/religious are in great peril of their deprivation. For they have nothing but the habit of their religion. By the example of St. Paul, the good religious persons forget the world and leave it behind them, and the good things permanent they have before their eyes, and have gone from virtue to virtue until they come to the mountain of perpetual joy, where they shall see God clearly and shall love Him perfectly and shall adore Him perpetually. This is the benefit or the gift of understanding, which leads those who keep purity of heart and body, as we have shown before. And therefore says our Lord Jesus Christ in the Gospel, \"Blessed are the pure in heart, for they shall see God.\" This blessing begins here, for they are purged from the darknesses of error as to the understanding, and from the spots of sin as to the will, and therefore they see God enlightened by faith with purity, which A man comprehends the gift of understanding by which he knows his Creator and all that pertains to the health of his soul, without sliding, doubtingly or wavering in the faith of Jesus Christ where they are joined and firmly rooted, so that they cannot depart from them for death nor suffer any torment whatsoever. Blessed are those who are pure of heart in this mortal life. For they have the eyes of the heart, the understanding and the will so clear and clean that they see God and believe Him firmly and certainly, as we have said before. Our Lord said to Saint Thomas, \"Because you have seen me, you have believed me.\" But blessed are those who have not seen me bodily and have believed me certainly, but this blessing will be perpetuated in the life everlasting, where he is who is pure of heart, who here sees Him by faith, it is always darkly. There, in His glory, he shall see Him face to face clearly, as Saint Paul says. The blessing to angels and saints, which see him in his precious face, to know one God in three persons, to behold clearly in that mirror where all things shine, angels and all saints look therein and marvel, and take their glory, and never can they be full enough to look therein. For there is all beauty, all bounty, all sweetness, and four-fold sustainability of life everlasting, and all that which heart may will and desire. But yet I shall say a little. For as scripture says, \"The mortal eye cannot behold, nor can the human heart conceive what God has prepared and made ready for his friends, who love, serve, and keep his commandments, and it keeps them from sin.\" Saint Anselm says, \"Soul lifts up your understanding there above, and think as much as you may what good that contains within itself the joy and delight of all gods. And not such joy and such delight as is temporal.\" Found in creatures, but as much joy as the creator and maker is greater and more excellent than his creatures. O say thou, foolish man, who goes so foolishly to seek divers goods for your soul and body. Love one good, in which all goods dwell, and he will suffice you. For the good that God has granted and given to his friends, that is himself, who is the sovereign good from whom comes and sustains all other goods as streams that flow from the living fountain. Certainly, blessed is he who, without vanity, shall see the face discovered and the glory of God, and shall be transformed into the image of glory, where he shall see God as he is, which sight is glory and crown without end, and all the reward and merit of saints. This shall be all the good of man. This says Master Hugh of St. Victor. The one who made all and formed all things. Therefore, God became man. whiche ma\u00a6de in himself al men blessyd in body and in soule / by cau\u00a6se that the man sawe hym with the eyen with his body in humanite. And that the soule sawe hym in his deyte so that he founde swetnes and delyte in his creatour & maker / within and without within his deyte and with oute in his humanyte. This shall be the Ioye of euery creature his Ioye his delyte & lyfe perdurable of his bles\u00a6syd vysyon. That is the blessynge / that they attende whiche kepe clennes and chastyte of herte and of body.\nTHe last yeft the souerayne and the moost hye is the yeft of sapience or of wysedom whiche is a grace that the holy ghoost gyueth to the herte contemplatyf / by whiche he is espry\u2223sed of the loue of god that he desyereth ne se\u2223cheth none other thynge but to see god / to haue hym / to delyte in hym / to loue hym / to honoure and serue hym / and dwelle with hym. This is the somme of perfeccyon / and the ende of contemplacyon. \u00b6The gyfte of vnder\u2223stondynge of whiche we haue spoken tofore maketh god to be knowen and The spiritual things, as they are seen and simply held in sight. But the gift of wisdom makes one feel and know God by taste; wisdom is nothing other than a savory knowledge, which is both sweet and great delight of the heart. For otherwise, he who drinks it does not know the wine in a fair vessel or glass, if he neither drinks it nor tastes it. Many philosophers knew God through scripture and by the creatures, like a mirror in which they beheld, by reason and understanding, His might, His beauty, His wisdom, and His bounty. In that which they saw, they knew Him, by simple holding of understanding and natural reason. But they never felt Him by the right taste of love or devotion. Just as there are many Christian persons, clerics and lay, who well know Him by faith and scripture. But because they have their taste disordered by sin, they can no longer feel Him more than the sick person can find. The gift of sapience which the holy ghost puts in a perfect heart purges and cleanses it from all order of sin, and lifts up the spirit of a man that he joins him to God by earnest desire of love, so that he is all with God, there he finds him, there he nourishes him, there he fattens him, there he delights and rests him, and there he sleeps. There he forgets all his troubles, all his fleshly desires and earthly, and himself, so that he remembers nothing but God whom he loves above all things. This is the last degree of the ladder of perfection that Jacob saw in his sleep which touched heaven, by which angels moved and descended. The degrees of this ladder are the seven gifts of the holy ghost, of which we have spoken before, by these seven degrees are the angels led the life of angels on earth by purity and cleanness of conscience, which have the heart in heaven by true desire and holiness. Conversion. When they profit from virtue to virtue, until they see God clearly and love Him perfectly. But when they reach the last degree, sometimes it is necessary for them to descend by humility. For just as a good man is more perfect, the more he is more humble and less proud of himself. Then a good man and a perfect one ought to be like a tree that is charged and laden with fruit. The more the tree is charged and laden with fruit, the more it inclines and bows to the earth. In another manner, it may be understood that angels descend for the good men who lead the life of angels on earth through their holy life, whom they are raised into the sovereign degree of contemplation where the gift of wisdom leads them, so that they are joined to God and forget all that is under God for the great sweetness that the heart feels. Which is so raptured in God, who surpasses all other delights. Therefore, it often behooves them to descend from this sweetness. Such rest and delight that they feel of the comfort of God, which have given them to seek in such sweet contemplation, where they ought to intend. Another reason why it is fitting for it to descend from the high degree of contemplation where the spirit of sapience has led them. For the corruption of the flesh of the human body is so great that the spirit cannot long abide in such a high state of contemplation nor feel that great sweetness, which surpasses all the great delights that may be felt in this world, like those who have proven it. The flesh's counterpoise is so heavy that it draws down the spirit, whether it will or not. And therefore, this great sweetness that the heart feels by the gift of sapience in this mortal life is but as a little taste by which one may savor and feel how God is sweet and savory. But when he shall come to that great tavern, where The tonne shall be a brooch, everlasting, where God of peace, love, joy, solace, and all sweetness are abandoned to every person, filling them as David says in his Psalter. For all the heart's desires will be fulfilled when God pours out a flood of peace upon his friends, as the prophet says, from which they shall drink so much that they will all be drunk. Of this drunkenness David speaks in his Psalter and says, \"Of the glory of paradise shall all be drunk, says the prophet to God, of the great planet that is in your house. And you shall give them drink from your sweetnesses and your delights. For with you is the fountain of the everlasting life, which fails not. That is God himself, who is the fountain of life and cannot die, from whom flows and descends upon all the saints in heaven a flood of joy, delight, and peace, so great that all They that drinketh it are all drunken. That is the peace and the blessedness that shall be in the world to come. For which joy to win and to have one ought to live soberly in this world, as Saint Augustine says. For none drinks in this river, nor is he drunk from the plant of joy, but if he keeps sobriety. This is the virtue that the gift of wisdom plants in the heart, against the outrage of gluttony. For wisdom signifies sobriety, as Solomon says, who says thus: Sobriety is a tree much more precious and good, for it keeps the health of the soul and of the body, as scripture says, and of the excess of gluttony, of eating, of drinking come many maladies and of time the death. For of overmuch eating and drinking many die and often the death takes them suddenly, like as one takes the fish with a hook, that is to say, the morsel in the mouth. This virtue of sobriety ought one to keep above all things. For the goods that it does to him that well. Sobriety first keeps reason and understanding of one's freedom, removing and bestowing drunkenness. For the drunken person is so surprised by wine that they lose reason and understanding, becoming like one drowned in ale or wine. When they intend to drink the wine, the wine drinks them. The second good that sobriety does is that it delivers a man from excessive servitude, that is, from the servitude of the belly. Gluttons and those who are excessively drunk on wine and food make their belly their god, as Saint Paul says. Certainly, he puts himself in great filth and foul servitude, serving such a lord as his belly, from which nothing but filth and stinking ordure can issue. But sobriety keeps a man in his sovereignty. The spirit should have sovereignty over the body, and the body should serve the soul, just as the chamberlain serves his mistress, and sobriety maintains this order. The third good that Sobrenes does keep the gate of the castle against the east, which is the mouth that is the master gate of the castle of the heart. The devil, who assails and makes war against us as much as he may, is repelled and defended by sobrenes at the gate and within. And when the gate of the mouth is open, the onslaught of sins enters lightly. And he never fights against other sins that retain his tongue. Whoever has this virtue of sobriety has dominion over his body, just as a man masters a horse with a bridle. Sobriety has the first battle in the onslaught of virtues and keeps and defends the other virtues, with which the devil first tempted our first father and Eve, our first mother, towards the mouth, that they should eat of the fruit which God had forbidden, and the devil overcame them when they consented to the temptation. To keep sobriety's nature teaches us, and the holy scripture teaches us. Before beasts, a man has the smallest mouth. after his death. A man has two memories, like two eyes, two ears, but he has only one mouth, and therefore nature teaches us that one should eat and drink little and soberly. Nature is sustained with little food, and is often brought down by excessive food. The holy scripture teaches sobriety in many ways, as seen in the lives of saints. Also, every creature teaches us sobriety. For in all nature, God has set a right measure which always holds the mean between too much and too little, as reason enlightens and shows us by the grace of God. In temporal goods, what is too much for one is little for another, and what should be outrageous to a poor man is little times to a rich man, but sobriety and temperance set a measure. The same applies to spiritual goods as well as in fasting, watchfulness, and other works of virtues, which are done and made for the glory of God. Love of God, and for the health of the soul as much as reason wills. The virtue of temperance is of sobriety. This virtue keeps measure, reasonable not only in eating and drinking but in all virtues, as Saint Bernard says. For this virtue sets all thoughts and all the meanings of the heart, and all the faculties of the body under the lordship of right reason, as Tully the wise man says, so that reason, enlightened by the gift of sapience, holds in peace the lordship of the heart and of the body. And this is the end and intention of all virtues, that the heart and the body be well ordered to God, so that God alone be Lord and sovereign in such a manner that all be in His obedience. And this makes sober the love of God, which puts Him with all the heart to the will of God, of which Saint Augustine says, that the virtue of temperance and sobriety is a love which keeps Him in eternity without corruption, and withdraws us from the love of the world, which troubles the heart and mind. puts it to disease and takes from right knowledge of God and of himself, like a person does not see clearly in troubled water. But the love of God, which is pure and clean and departed from all earthly love and carnal affection, sets the heart at peace. For it sets it in its proper place. That is in God, there it rests, there it is in peace. And he has no peace, joy, or rest but in God, of whom our Lord says in the Gospel, \"You shall be oppressed in this world, but in me you shall find peace.\" Saint Augustine said to God, \"Lord, my heart may not be at peace until it rests in you. Such love comes not from an earthly heart nor from the mercy of this world, but it descends from that high rock upon which it is built and founded, the great city of heaven and of the holy church. It is Jesus Christ, who is firmly set and founded by true faith. That fountain of love descends into the heart that is well purged. For the love of the world, this well is so clear that he knows himself and his maker like one sees oneself in a clear and clean fountain / upon this fountain he rests, and the sovereign wise mind of man / to know well his maker and to love, fear, serve, and honor him with all his heart. For without this philosophy, all other wisdom is folly. Such wisdom sets the holy ghost in the heart when it gives the gift of sapience, which feeds and nourishes the heart with spiritual joy and makes it drunk with his holy love. It is this spiritual wisdom that the holy ghost sets in the heart, purged and cleansed from all filth of sin, as before was said. This spiritual wisdom comes from the perfect love of God and makes the heart sober and tempered in all things, so that the heart in such a state is at peace as it may be in this mortal life. For in this world, none can live without trials and battles of temptation, which God sends for our testing. preue his knygh\u00a6tes / & by cause they can vse ye armes of vertue. For other wyse they myght not be good knightes / yf they were not preued how they can resyste to temptacyons. And men be woned to make tournoyes in tyme of pease / but wha\u0304 a good knyght hath ouercome\u0304 ye tournoye / he retorneth home to his hous / & there he resteth hy\u0304 at his ease. Ryght so doth ye good herte whan he hath wel foughten & ouer\u2223comen the tournoye of temptacyons & wel strongly re\u2223systed them. Then he cometh ageyn to hym self & resteth in god / whiche comforteth hym after his trauayl whiche he hath resysted ageynst ye synnes / so yt he forgeteth there al his trauaylle / & thynketh on no thynge but on god in whome he fyndeth all yt he desyreth. This is the fruyt yt the tree of sobrenes bereth whiche cometh of the gyft of sapyence / lyke as I haue shewed tofore. Sobrenes nys none other thynge / but to kepe ryght mesure in al thyn\u2223ges / & in .vii. maners ought a persone to kepe mesure / whiche ben lyke to seuen degrees by whiche The tree of sobriety grows and is profitable. The first degree of sobriety is that a man should set measure in his understanding, specifically in the points of the articles of the faith. He should not seek natural reason in that which is above reason and above a man's understanding, as do heretics and schismatics who measure their faith according to their understanding, but they ought to measure their understanding and reason according to the measure of the faith, as do good Christian men. Therefore, St. Paul says, \"One should not be wiser than faith, but by sobriety, according to the measure of faith that God has given us.\" And Solomon says to his son, \"Put discretion in your heart, that is, be not overly fixed in your own wisdom so much in your presumption, but that you bow and incline yourself to believe in good counsel, and leave your own wisdom to obey him who is wiser than you, and in particular in the articles of the faith. A man ought to leave his own wit and understanding to bow and incline, and also put himself in service of the faith, as Saint Paul says, and not to inquire or seek natural reason where there is none, like the melancholic men who seek muscles among frogs or look for it in the egg or under the hide.\n\nThe second degree of sobriety and measure is the one that puts measure in the appetite and the desire of his will, so that he does not let the reins of the brain run too much at large, lest he follow the desire of his flesh or the covetousness of the world, of which the wise say in Scripture. Do not imagine your covetousnesses or the desires of your body or flesh, and beware, and keep that which you do not fulfill, for if you give in to its desires, you will make joy to the demons of hell, like one who yields to his adversary whom he must fight. You are a stranger and a pilgrim if you come from the devil and consent to evil desires, says Saint Peter the apostle. I summon you, strangers and pilgrims, to abstain from fleshly desires and keep yourselves well, for they make their battle and war against the soul. A pilgrim and a stranger is one who is out of his land and country. He ought to keep himself well, lest he fall into their hands, and consider how he may go safely. All good men in this world are strangers and pilgrims. They are strangers because they are out of their country, which is heaven, the inheritance of good men. They are pilgrims because they believe they must perform their journeys until they come to their inheritance, which is the city of heaven, which good pilgrims seek, as Saint Paul says, who have not, do not desire, and will not have any inheritance in this world. Pilgrims who go surely see that they put themselves in good company and secure conduct. The good company that leads the right way and conducts securely is faith and love. Faith shows the way to pilgrims. And love bears him so that the way grieves him not or little, who has such company has no care nor regret for the sins that lead away from the ways. They are the devils who take and rob all those who go not in such company. Those are they who will here do the will of their body and accomplish their desires, and bring themselves into the net of the devils of hell. Faith and the love of our Lord Jesus Christ withdraw the heart from evil thoughts and from evil desires that they consent not thereto, like as one holds the hawk by the legs to keep him from flying at his will. And if he is not restrained by the legs of faith and love, he flees perilously, so that he perishes and falls often in the net of the fouler of hell, that is the devil. Who seeks or understands only to take good men. Therefore, the good men and wise should restrain their will and evil desires through sobriety and temperance. The wise Seneca says, \"If you want to acquire the virtue of sobriety and temperance, you must put aside and remove your desires and set a bridle before your covetousness.\" Just as a man holds a horse by the bridle so that it does not go at its will, so one should restrain his heart, his desires, and his will by the bridle of sobriety and temperance, so that he does not abandon himself nor give himself over to the vanity and the coquetry of the world.\n\nThe third degree of the virtue of sobriety and temperance is to set and keep measure in words. Solomon says, \"The wise and well-advised measure their words.\" As St. Jerome says, \"By the points of words is life prolonged.\" That is to say, after words one can know the wit and folly of a man, like a hog or a swine is known by its words. A wise man's words should be weighed in a balance, that is, a wise man ought to weigh his words in the balance of reason and discernment, lest he be reproached. Some people cannot keep from speaking, whether true or false, who are like a water mill without sluices, turning always after the course of the water. For they have as many words as water at a mill. But the wise men set the sluices of discernment to retain the words from foolish ones that do not pass the mill of the tongue. Therefore, the wise man in the scripture says, \"Retain your words in the sluices of discernment.\" For, as Salomon says, \"Who suffers water to have its course at will, it is often the cause of pleasure and strife, and of many evils that come from an evil tongue, as I have said before in the treatise on vices, where I have spoken of the sin of the tongue.\" The wise man in scripture says, \"Put your words in the balance, and a good bridle and keeper to your mouth. Take heed that you do not fall before your enemies, who lie in wait to spy out whoever puts not his words in the balance of discretion, and restrains not his tongue by the bridle of reason. Whoever fails to do so falls easily into the hands of his enemies. They are the devils of hell, which every day and night steal and spy upon us. Just as the devils who wage war against the castle find the gate open when they find the mouth open, they take the castle lightly. Therefore David in the Psalter says, \"I have set a guard against my mouth against my enemy; that is, against the devil. The guard of my mouth is reason and discretion, which examine the words before they pass.\" You shall speak the truth from your mouth. This is the balance of the wise word as I have said before. The word should be pondered before it is spoken. And it should be known that truth holds the word right. Truth agrees with the intention of the heart and the word of the mouth to guide, so that the mouth says nothing but truth, like as it is in the heart. This custom should not hang on the right side nor on the left. For neither for love's sake, nor for temporal profit, nor for hate of another, ought to be left to say the truth where it ought to be said and is needed. Neither lying nor falseness ought to be said for any person.\n\nLike a person ought to keep measure in speaking, so too ought he to keep measure in listening and hearing. For as much may one sin in evil listening as in evil speaking. Then he who gladly hears to speak evil of another is a partner and fellow of the sin of him who says it. For none ought to say gladly evil of another, specifically. To a great man, if he thinks it pleases him who hears this, an holy man says there should be no misayer or evil speaker if one would hear him. These great and high lords ought to keep this and take heed what they hear and believe, for they find few who tell them truth. Flattery and lying are great cheats in their courts. The greatest danger that is about these great lords is deceit and falsehood, and therefore they are often deceived. For they gladly and lightly believe what pleases them. Seneca says that there is nothing lacking for great estates and great lords but true speakers and good words, which allure and profit the soul. A man ought to have his ears closed and stopped to lewd and foolish words which may annoy and harm, and the wise man says in the scripture, \"Stop thine ears with thorns, and hearken not to the evil tongue.\" The evil tongue is the greatest danger. The tongue of the serpent of Helle, which evil-speakers and enviers wield against him who hears them. Against such tongues, one should close one's ears with the thorns of the fear of our Lord, or the thorns from which our Lord was crowned as a reminder of His passion; they should not gladly hear evil-speakers or flatterers or lewd words or dishonest speech.\n\nIn another manner, this word may be understood. Close your eyes with thorns. The thorns that prick signify harsh words, by which one ought to rebuke evil-speakers and show them that they will not gladly hear them. There is a serpent called Aspis in Latin, which stops one of its eyes with the earth. And with its tail, it stops the other eye so that it does not hear the taunter.\n\nThis serpent signifies great wisdom for us, that we should not listen to the taunter. That is, the flatterer, the liar, and evil-speakers who often entice the rich men with their flattery. One should stop one of his ears with the earth / and the other with his tail / he should not be enchanted by the devil / nor by evil tongues. He stops one of his ears with the earth / thinking it is of the earth / and it shall return to the earth. And thus a man remembers his infirmity / his tail\n\nThe fifth degree of the virtue of sobriety / is to keep measure in attire / and in precious robes / where a man or woman frequently passes / and commits great outrage. And because it is over curious / or over proud / or over great and excessive in discrepancies / it is often a great sign / and causes many others to do the same / and in such things one ought to keep measure. For if over precious and over curious array were not a sign / our Lord would not have spoken so harshly in the gospel / against the evil rich man who clad himself so proudly with soft byssus and precious purple. And truly he is a fool / and a child of wit / it is of a gown / robe / or whatever precious clothing it be. \"Proud of it, for there is none of high estate but he is clad and arrayed in the best deceases, and it is all but vanity and filth, becoming stinking ordure. Certainly he or she should be held a fool, who would be proud to bear the habit or the vesture which should not be but as a sign and a memorial of his father's shame and sin. This is the usage of sin under these fair rebes; the soul is dead by sin. Specifically in them that glory in it and are proud, if the peacock is proud of its tail or the cock of its crest, it is no marvel, for nature has given it to them and they do after their nature. But a man or woman who has wit and reason, who knows well that nature has not given him such a robe or gown, he ought not to be proud of the adornment of his body, which is not but of dead beasts or that which comes from the earth, nor also of the quaintness or paraphernalia that are in it.\" The wise man in the scripture says, \"Do not glory in fine clothing.\" Saint Paul adds that women should dress modestly and in proportion, according to the person's state. It is not without outrage for a person to have so many gowns and robes that many poor men could be sustained with the surplus. Yet, if they were given last for God's love, it should be something. However, they are given to the ribalds, which is a great sin. Therefore, measure and good order should be kept in such things, according to the person's state, as I have said before.\n\nThe sixth degree of sobriety and temperance is to keep measure in a good manner, as Seneca says, \"Let the movements of your heart and body not be foul or displeasing.\" For the disorder of the heart comes from the disorder of the body, and some are so. A child of such delicate manner that they make themselves appear foolish. It is fitting for a man of great value to be well ordered and measured in all his actions and speech, and to have a fair and good countenance before all people, so that none take evil example of him. For as a philosopher says, \"A child of age: and a child of wit and manners are all one.\" The scripture says that a child of a hundred years shall be cursed. That is to say, he who lives as a child at an advanced age shall be cursed. Chrysostom says of himself, \"When I was a child I did as a child, but when I came to the age of a perfect man I left my childish ways.\" Whoever holds a man of advanced age for a child holds him for a fool. And therefore Chrysostom says, \"Be not a child of wit, but in malice be little as a child who has no malice.\" It is then a fair, honest, profitable, and honorable thing, especially to: Greet men of your state to keep reasonable measure in conduct and in all governance, and that he be well ordered over all, before God and before the people. And this is the sixth degree of this virtue.\n\nThe seventh degree of the virtue of temperance and sobriety is to keep measure in drinking and eating, for excessive drinking and eating harm the body and soul, as I have said before. Therefore, our Lord says in the gospel, \"Take heed that your hearts be not grieved or charged with gluttony or drunkenness.\" That is to say, do no excess in eating and drinking. Sobriety keeps measure in eating and drinking, doing no excess. Of the excesses that a person does in eating and drinking. I have spoken before where it is treated of vices; there, as I spoke of the sin of gluttony, to which this virtue of sobriety and temperance, of which I have here spoken, is contrary specifically, of which I will now say no more.\n\nNow you have heard whereby. This tree of sobriety and temperance grows and prosperous. If you want to know the uses of this tree, observe the other virtues contained in this book, and you will find this virtue there as well. As I have said before, this virtue is such that it sets measure in all things. The virtues I have spoken of before are branches of this virtue, for it shows itself in all the others; therefore, I will set forth no other branches but these.\n\nThis tree bears much fair fruit. That is peace of heart, as I have shown before. For he who has this virtue, he has his heart dispersed from the love of the world and is joined to God by charity, which is the dear love of God that puts all other things in obedience. Therefore, because they are the sons of God, are they blessed in this world by special grace, but this blessing. \"Blessed are those who will be in peaceful possession of their heritage of God, their father, that is, of the kingdom of heaven, where they shall have peace and perfect peace, where all their desires will be fulfilled. They shall not have evil, nor sorrow, nor adversity, nor default, but an abundance of all goods and a plenteousness of joy and glory without end. That peace is honorable, delightful, enduring, and surpasses all understanding, as Saint Paul says. And since this peace surpasses all understanding and reason, the heart cannot think, nor the tongue describe, the peace and the glory that God keeps for his friends. Therefore, I cannot say that the thing that may be sufficient for the Lord and the praise of it, of which I will now say no more. But here I shall finish and make an end of my matter to the praising and glory of our Lord. To whom be given all honor, which brings us into his company, where there is life enduring.\" This book was copied and made at the request of King Philip of France in the year 1529. Translated or reduced from French into English by me, William Caxton, at the request of a marchant and mercer of London who urgently required me to do so. It may and ought to be called, for right and quick reason above all other books in French or English, the book of the royals, or the book for a king. And because it was made and ordered at the request of that right noble king Philip the Fair, king of France, it ought to be called the book of the royals, as before is said. This translation or reduction from French into English was accomplished, finished, and completed on the 13th day of September in the year 1474. The 7th year. The 22nd year of the reign of King Henry VII.\n\nPrinter's or publisher's device.", "creation_year": 1507, "creation_year_earliest": 1507, "creation_year_latest": 1507, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "Here begins a little treatise called The Lucidary.\ndisciple.\nAs for spiritual nobility, it is the greatest nobility that a man can have. That is, to have evermore his heart and his affection toward his creature, to seek knowledge of him and of his ordinances. Wherefore he made the angels, the man, woman, marriage, paradise, hell, and where they are, and why he would be born of the virgin Mary, and the which signifies his deeds and his works. Now inquire we then of his things as the disciple does, who demands of his master, and the master answers as follows.\n\nmaster: Tell me what thou art, God. My child, he is a spiritual being in whom is all dignity and all perfection, the one who is knowing of all things, all mighty, and everlasting without end and without beginning of another. And He cannot be measured or comprehended by man enough to see him or his beauties. His dignity and might cannot be grasped by any understanding; he is so great. And he is full of all bounty and mercy.\n\nMaster, may he be but one only god. My child, no; for if there were many gods, each of them should be all powerful and might make things contrary, unbearable to one another, which is against divine nature, so that he may not be but one substance and one essence divine, which is the principal cause efficient of all things and he is the sovereign good unto which every heart desires to come, which understanding human cannot comprehend or imagine.\n\nMaster, why is God called Father? My child, the begetting pertains primarily to the Father more than to the Mother; therefore, we should grant him the most principal party.\n\nMaster, why do we not call the second person of the Trinity as well daughter as son? My child, for... as much as the son is of stronger nature, for he took human nature in the form of man and not of woman. Master, therefore, is not the holy ghost called the son, and the son was called mother. My child, it is because he proceeds and descends primarily from the one as from the other. Master, where was God before he made the world? My child, God was not in any corporeal place. For nothing was but he alone, but he was in himself father and son, and the holy ghost in one self essence. Master, where is he now? My child, God occupies no place. But his boundless power is over all, for he governs the heavens which are in the east and those which are in the west, and generally all the world, and therefore a man says that he is all time and all things. Master, does God know all things? My child, yes, for in like manner as he is all powerful, so he is all knowing and all seeing. Master, in what manner did God make the angels? My child, he made them fair and good. \"Master, why did the commandment of God cause him to sin? Master, why did the devil deceive them? My child, out of envy, for he was full of sorrow that they should obtain his place in paradise, which he had lost through his pride. Master, in what form did the enemy tempt them? My child, the devil appeared to them in the form of a serpent, telling them that if they ate of that fruit, they would know as much as God. Master, why did God create men with grace as the angels? My child, God wanted men to be like Him in all things, to take of Him; God wanted all to be born of Adam. Master, why had He not made them so they might not have sinned? My child, to make their merit the greater. Master, how had they engendered in terrestrial paradise? My child, as you should put one hand in the other without any delight.\" women chronicled the births. My child was born without any pain or filth. Master, how were they in terrestrial paradise? My child, as a generation passing one after another. Master, where is celestial paradise? My child, it is in the tenth heaven, which is above all the others and is called the imperial heaven because it is clearer, subtler, and fairer than all the others. In which reside the holy men and women of paradise, enveloped in the love of our Lord. Master, why did God create man and woman when He knew they would transgress His commandment? My child, it was for His pleasure to do so, to show His infinite might, and to teach us to pray to Him and in asking for His mercy, since we should do it sooner than the beasts that have no wit or understanding. Seeing the great grace that God has bestowed upon us, which are made in His image and redeemed with His precious blood. The thing that gives us much good in this world. In such a way, all beasts, plants, trees, herbs, land, sea, planets, stars, and all other things are made to serve man for his profit and utility. And yet he has lent us the realm of paradise if we will of the which the least glory surpasses all the joys of this world. By which my child, man is led to blame the which my child does not know his creature, which so much grace to him has done, seeing that the beasts which have neither wit nor understanding, love and thank in demanding pitifully their right due. Master, where was Adam created? My child, he was created in the earth and afterward put into paradise terrestrial. Master, what is in paradise terrestrial, and where is it? My child, it is a place delightful in the eastern region over the mountains of Egypt, where are trees of various virtues, and among them, one who eats of them shall never hunger, and of others, by which...\n\nCleaned Text: The thing that gives us much good in this world. In such a way, all beasts, plants, trees, herbs, land, sea, planets, stars, and all other things are made to serve man for his profit and utility. And yet he has lent us the realm of paradise if we will of the which the least glory surpasses all the joys of this world. By which man is led to blame the which does not know his creature, which so much grace to him has done, seeing that the beasts, which have neither wit nor understanding, love and thank in demanding pitifully their right due. Master, where was Adam created? My child, he was created in the earth and afterward put into paradise terrestrial. Master, what is in paradise terrestrial, and where is it? My child, it is a place delightful in the eastern region over the mountains of Egypt, where are trees of various virtues. Among them, one who eats of them shall never hunger. Master: Nature shall never die. Master, where was the woman created? My child, she was created in paradise terrestrial, but the man was created outside, to be put in possession. Master, why did the man and the woman sin? My child, by the deception of the devil and by their foolish thinking, they transgressed and honored, for all things love God in their beginnings and also knew that there would be many persons of greater merit and holiness if they had not sinned, as Saint John the Baptist and the apostles and disciples of our Lord and many others bear witness, according to the scripture. Happy is he who can do evil and does not, when he may. Master, how long did Adam and Eve dwell in paradise terrestrial? My child, from morning till the hour of noon, for at the third hour Adam gave names to the creatures, and around midday they sinned, and at noon they were baptized, and at such an hour died Jesus Christ. Master, into what place went Adam when he was put out of paradise terrestrial? My child, he went there. in Tower of Eden where he was created, and there he sired sons and daughters from whom we have all come. There he wept long time for his son Abel, slain by envy. Master, why did the devil tempt Adam and Eve, and why were they so grievously punished? My child, for disobeying God's commandment due to the devil's persuasions, and for not being content with what God had given them. They sinned in three ways. That is, in pride, when they disobeyed God's commandment. And in covetousness, when they were not content with what God had given them. And in the sin of the mouth, by eating the fruit that God had forbidden them. Master, when he repented and did great penance, why was he not restored to his former estate after his death? My child, because the penance was not sufficient to repair the damage he had caused by his sin. Therefore, it was necessary that the second. Person who is the blessed son of God made the repair for him, and yet the blessed God is ever more merciful, righteous, and reasonable.\nMaster, why then did God not send an angel to assume human language? My child, if the angel had redeemed the man, he would have been subject to the angel, and God has made the man to be in the state of angels. And it was unimaginable since the man had committed the sin that he repaired, and my child, you should know and understand that the blessed Son of God, in His proper person, would repair the health and sin of mankind, bear the punishment and suffer death and painful passion for us, and humble himself to take our fragile nature in the womb of a virgin, to show the great affection and great love that He has towards us, which He made known to His displeasure. Master, why then did God not make an angel take on human nature for these reasons that I have now told you. The text describes the necessity of God the Son's descent to Earth to redeem humanity and open Paradise. It also mentions that Jesus had both divine and human natures. The text further explains that the Father and the Holy Spirit took on human nature as well, and that Jesus drew humanity to His Father in Paradise. The text ends with a question about why God was born of the Virgin Mary. The text:\n\nalso for none angel or other creature had power to open paradise but God alone, and it was near by his presence. Therefore, it was necessary that the Son of God was sent down here alone to redeem nature human and to open it [Paradise]. And know that he had in him two natures. That is to understand, nature divine, for he was and is very God, and nature human, for he was and is very man. And although he vanquished the devil, who had vanquished the man and opened paradise and was of the line of Adam, and did penance for him. Master, therefore, you took the Father and the Holy Spirit, as well as the Son. My child, for this reason, the Son is the semblance of the Father and grants to him all things by which it was a convenient thing that the Son alone drew to him the man to draw him above in Paradise. you disciple.\nyou master\n\nMaster, why would God be born of the Virgin Mary? My child, God made the man. The first was without man and woman, as Adam. The second was of a man without woman, as Eve. The third was of the man and woman, as we are now. To make the fourth manner, which is of the woman without man, as is Jesus Christ. And the other reason is similar, for the death came into the earth through the woman, who was Eve. Also, life came into the earth through the woman. That is to know, the Virgin Mary, who gave us the fruit of eternal life.\n\nMaster, how was she delivered? My child she was delivered without pain and without sorrow, and remained ever virgin and pure and clean from all spot before the delivery, at the delivery, and after the delivery. As the glass through which the sun passes without making any opening. But since God wanted to maintain the order of nature, he remained nine months in the virginal womb, and he did not walk incontinently after being born.\n\nMaster, at what hour was he born? My child he was born at midnight, and at that hour he appeared. in the sky, a star most fair and clear to behold; the sun was fair as gold; and peace and unity were throughout the world. And obeyed one prince only, named Caesar. At that hour, the dumb beasts spoke, and idols of the Saracens and Pagans fell to the earth. Master, why did he take the gifts of the three kings? My child, in taking the gold, he showed himself almighty king, and by the incense, he was truly God. And the man bearing the incense was called Balthasar, and Iasper bore the myrrrh, and Melchior bore the gold. Master, in how many ways are our sins pardoned? My child, they are pardoned in five ways. First, by the sacraments of the holy church, which are seven: baptism, confirmation, confession, the priesthood, the sacrament of the altar, marriage, and the unction. But baptism is the first and most effective in putting out sins. After baptism, confirmation and confession are the most necessary. Secondly, our sins are pardoned by alms-deeds. Thirdly, by orisons and by fasting. Fourthly, by pardoning our enemies. Fifthly, by charity. Master, all our sins are pardoned by baptism. Master, you are the one we honor as men before Jesus Christ in doing this homage, and we are delivered from the servitude of sin. Master, why were they baptized, those who were born of them, and also the children who have not offended? If any of our forefathers were corrupted by sin, they and all their lineage were banished from the terrestrial paradise, and in their place were shut the gates of the celestial paradise, which may not be opened to the man if he is not first baptized, as the holy scripture testifies. And how is it that the father and the mother are baptized? A man does not compel a child to be baptized, for when a man baptizes, nature does not baptize him but only the person in question. Therefore, it is necessary that we are all baptized personally. A master why then did he not name God that all were baptized to be saved? My child it is not God's fault that all are not baptized, for He has given to every man and woman free will to do so. Baptism should be done freely and without coercion, for if God coerced the man to be baptized, he would not have had free will, and therefore his baptism would have had no merit. A master why then does a man not espouse his cousins now as in ancient law? My child, it is to increase love between strangers. Those who are of the same blood love each other enough more than these others. Therefore, it is necessary to put love and charity where it is not, and the other reason is this. The children had two primates together as sons and newborns, for honesty's sake it was. Master, why was Jesus Christ baptized? My child, he was circumcised to fulfill the old law. And baptized to begin the new law, and to show us his great humility in giving us an example that we all should be regenerated by baptism.\n\nMaster, why is baptism in water? My child, for the water is contrary to fire. Therefore, we are baptized in water to quench the said fire of sin. And likewise, the baptism washes all filth. The baptism also washes all sins and establishes them in water. For as much as the water is common over all the world to mankind, it is easier for him to find the means of the said sacrament, so that none can excuse himself that he could not find where he might be baptized or that he might have had.\n\nMaster, what word ought a man to speak in baptism? My child, a man ought to say thus: I. baptize him in the name of the Father, and of the Son, and of the Holy Ghost. In putting three times of water upon his head whom you baptize, and say in all languages as it is in the book. Master, was it not a reasonable thing that God the Father gave so noble a thing as is the Son for to buy back so wretched a thing as is man? My child in this shows God the Father the great love that he has for created beings. Master, since God has sent down here his Son by such great charity and for the redemption of human beings, why did men do so much to him in pain? My child, Judas betrayed him through covetousness. Pilate condemned him through fear of losing his office, and the Jews put him to death through envy. Master, therefore, died Jesus Christ on the cross of the tree. My child, for as Adam sinned by the tree of life, so God would redeem him by the tree of the cross and you. You should know that by the four parties of the cross, which shows the whole world, it is again shown to us that the death of Jesus Christ was sufficient not only for human nature but also for the universal world, if it had been lost. Master, how long did Jesus Christ remain on earth? My child, he remained there for forty hours. And when we say that he arose on the third day, and that in three days is not forty hours, you should understand that he died on Friday at the hour of noon, and all of Saturday he was dead in the holy sepulcher, which is the second day, and on Sunday he arose right early. And for as much as the course of nature is renewed at midnight and the day, taking one part of the day for the whole day entirely. Master, why did the soul of Jesus Christ go to heaven when he died? My child, he went to the Father in heaven, giving thanks and praising him, and commanding the holy souls that he had redeemed by the merit of his holy Passion. Passion/the which thing God granted him. Then opened the soul of Jesus Christ, conjunct with the deity, the gates of paradise which had been shut for all human kind for a long time, about the hour of midnight he descended into hell and broke the gates and went to visit his friends. That is, to understand, the souls of the holy ancient fathers which greatly desired him and delivered them from the prison of the body, and all the souls which had merited paradise by their holy works. This fair company mounted into heaven and them presented to God the Father who received them benevolently and put them in the realm of paradise in the places and seats that the cursed angels lost by their pride. And he delivered not the souls of the damned, such as Judas, and the cursed rich man Dives, and many others, but left them in hell, in pain and in torment, without giving them any comfort where they are yet. and it shall be forever. And on the Sunday before the sun rising, the soul returned to the body of Jesus that lay in the sepulcher and rose from death to life. Master, why did he not arise sooner, seeing that as a man he little presumed to have been dead, and he would have begun to renew the world on the Sunday by his resurrection, for at such an hour all the world began to be? Master, where was he after his resurrection, forty days before his ascension? He was in terrestrial paradise, instructing those there, as when he appeared. Master, how many times did he appear? My child, he appeared first to Joseph of Arimathea, who had buried him and was put in prison for doing so. Afterward to his mother, after to the blessed Mary Magdalene, after to the two pilgrims coming from the holy sepulcher, after to James, who would not eat until he had seen him. Afterward to Peter, after to the two pilgrims. went to the castle of Maulx, after he appeared to his disciples at the shut gates, to Saint Thomas, when he put his hand into the side of our Lord Jesus Christ. Afterward, to his disciples in the sea of Tiberias, and so my child, you should understand that our Lord Jesus Christ appeared twelve times before he ascended into heaven.\n\nMaster who ascended into heaven with him. My child, the souls of the blessed, who were saved by their merits, and also a great multitude of angels of heaven, who accompanied him in singing melodiously and yielding thanks to God.\n\nMaster, why did you abide for forty days in heaven after you were raised? My child, for the forty hours that you endured on earth for your friends and disciples, why would you comfort them for forty days? It is one day for every hour in tokening that for pain, you give great joy, and also you did it to confirm them in the holy faith, as Saint Thomas and others to whom you appeared visibly. Master what is that to say, it is that the humanity is in glory with the divinity. Master, in what manner and form did Jesus Christ ascend into heaven? My child, he ascended into heaven in such manner and form as when he transformed before some of his disciples on Mount Tabor. That is to understand, he had the arms stretched out and lifted up high, and his face shining like the sun. And his vestments were white as snow, and a fair and clear cloud descended from heaven, and it enclosed around him and so he mounted into heaven in such a way that they lost the corporal sight of him. Master, why is the sacrament of the altar made of bread and wine? My child, for just as the grain of the corn has been ground and sifted, in the same way the precious body of Jesus was beaten and scourged, and from which blood and water issued, therefore men add water to the said sacrament. And as the bread is broken and becomes one with the wine, so too the body of Christ is one with the soul. The wine leaves the grape by force in the press. In the same way, the precious blood of Jesus left his precious body on the cross, and it was not established by flesh or blood for a man may have horror to drink blood and eat flesh, but it was established in bread and wine. This is the most common and most profitable reception, and bread and wine are the most common and most profitable for nourishing the body. In the same way, the sacrament of the altar is the most common and most profitable reception for nourishing the soul. Master, how shall we understand that it is the body of Jesus Christ and his precious blood under the kind of bread and of wine? My child, as the bread and the wine that you eat and drink convert them into your own body and your own blood. In the same way, the sacrament of the altar, the bread and the wine, saying the holy words by the will of God, also change them into the precious body and blood. body and blood of Jesus Christ. He would do it for the great love he has for us, and he would always be with us. It is his power to do as he pleases, for he made all the world, which is a greater thing. Therefore, you should believe steadfastly and without doubt for his pleasure was it instituted in such a way. And yet, how is it that you see it not corporally? For faith is nothing but to believe the things he sees not.\n\nMaster: What say you of those who receive the said sacrament in mortal sin?\nDisciple: They crucify anew the sweet Jesus Christ and receive it unto their damnation. Master: The priest who is in mortal sin, may he consecrate and administer the body and blood of Jesus Christ. My child, the sacrament does not impair or amend by the condition of the priest, as the sun, when it shines upon foul and stinking things, lessens not its brightness. The priest performs this duty for his lineage, and if he is without sin, it is to his salvation. Master, how long does the body of Christ dwell in the womb of him who receives it? My child, it remains as long as the substance of the bread can remain undigested, and no longer. But you should understand that God is also present and remains with them who are in the state of grace. Master, when many priests sing mass, the body of Christ is present over all. My child, you are the body of Christ, for God is and can be present in every part of your body. Master, a man should hate evil. My child, a man should hate their wickednesses and folly, and not do as they do, but we should love our nature, for we are all the sons of one father and one mother, and bought and redeemed with one selfsame blood. If they do any wrong, you should pardon them and pray for them, to the example of Jesus Christ, who prayed for those who crucified him. Put it to death. For it is the most mournful work that we may do. Master, why have you so many of God's and prosperities in this world? My child, there is not so evil a child in this world but that it does some good deed. And for as much as man did no good deed but it was rewarded, and never did ill but that it was punished. And for this cause, God gives them great goods and prosperities in return for their good deeds. And sometimes God sends tribulations to the wicked to the end that they amend them, and if they do not, it shall be in diminution of their sins that they should have and suffer in hell. Or they shall have an increase of other great temporal goods, but God gives them tribulations and adversities to prove them, as to Job, and to Theobias, to the end that they despise the vanities of this world, and that they should not forget their. Creature and he who endures all in patience shall have the glory of paradise. And sometimes God grants them goods to be more charitable and to increase in glory in paradise. The good die sometimes immediately so as not to avoid the perils and temptations which are in this world, and sometimes they live long to increase in bounty, and to amend the wicked with their good example and doctrine, and sometimes the wicked die immediately to make the others amend, and sometimes they live long to prove the good, and God delays it so that they should amend them. Therefore, my child, understand that the opinion of some doctors is that the mercy of God is so great that He suffers man to die in the best state and purpose that he may find him. For God does not suffer nor endure the death and damnation of a man, but wills that he convert and live. eternally in paradise, and how is it that many die suddenly and without sufficient time to confess their sins and do penance and satisfaction? How is it to such a purpose that they die and in such great contrition of heart that God takes them into mercy? Master, the rich and the poor shall be equally rewarded. My child, as much as they are the wiser and more worthy, so much the better rewarded shall they be when they are good, and as much the more evil, so much the more severely punished. Master, why does God allow the beasts to have so much pain, and have they not deserved it? My child, it is sometimes the case that by the sin of the man, God's vengeance falls upon the beasts and upon the other innocent creatures to test him or to prove him as Job. And yet beasts are made to sustain and nourish man by whom they are subject. Likewise, children, God allows us to take example from this, since beasts endure so much pain for their poor physical bodies. In the same way, my child, God suffers us to endure in order to obtain the life eternal in paradise, where a man shall live eternally. Master knows whether a man will be saved or damned before he is born. My child, no, God does not intend to damn him; rather, it is the man who damns himself without any constraint but of his own will, which is at his own liberal disposal or free will. As we see, the butterfly, of its own self and by its own will, burns itself in the candle. And yet, the said butterfly is sometimes scalded by the fire of the candle. He frequently falls to the ground and rises again as best he can. With all his power, he places himself back in the candle's fire, the holy one he remains in, disregarding the danger he sees. Those who damn themselves do this, for how can it be that they see and know the danger there is, and yet they continue to convert themselves and are inspired by divine intervention to have some remorse? How is it that they cease not until they reach those of their own will and without any constraint they plunge themselves so deeply into the fire that they remain and will never come forth? And how is it that God wills, in simple will, that all men be saved and has given the gift of paradise without merit, and by such means, my child, know that God has made man not to be damned but to be made holy through his suffering patiently in trials and adversities, and in Resisting and fighting valiantly against the devil, the world, and the flesh, he may deserve to be saved. Master those who are predestined to be saved may be saved without deserving it, and to travel therefore. My child, no, for God knows well that by their merits and travels they shall be saved. And in like manner, a man may say of the damned: Master, since those you who are predestined to be saved may not be damned, and those who should be damned may be saved, what difference does it make to travel, for to have paradise or hell? My child, if you are predestined to be saved in the eternal glory, you should not increase your pains in purgatory, and lessen your glory in paradise by fault, and if you are predestined to be damned, you should therefore no longer live in sin, but you should therefore forever enforce yourself to do good and penance to lessen your pains in hell. Since you do not know to what you are destined, you should. Should always think on the better part, that is, to understand God who has made himself to his likeness, and has bought us with his precious blood for saving us and not damning us. Wherefore, my child, you should forever do good deeds and flee evil, and know yourself, my child, that God has given you wit, understanding, free will, and liberal arbitry to choose the good or the evil to which you have no cause of ignorance or impudence.\n\nMaster, what say you of them who never hear your commandments or do them? My child, men are made to the image and likeness of God, to the end that they love and fear him. Therefore, if they do not know their creature in this world, he will not know them in the other. Nor will their ignorance excuse them, but rather accuse them more quickly, for ignorance excuses not the sin.\n\nMaster, if a child were nourished in a wood and had never heard of the faith of Jesus Christ, shall he be damned if it is not in him? Master, it is a thing to believe that God makes revelation to every person of the faith of Jesus Christ through teaching of man or divine revelation or otherwise, and if he goes against the said revelation, know that he shall be damned. Master, souls are made from the beginning of the world: My child, no, but God creates all days and puts them in the bodies of children within the womb of their mother, to be understood by men at the age of forty days after their conception. Master, what profit is confession? My child, it is the second baptism. For, just as by baptism all sins are forgiven, so by the virtue of this sacrament of confession all our sins are forgiven, for as much as a man acknowledges his debt before God or before his lieutenant, for God loves obedience more than sacrifice, for obedience is the mother of all virtues. Master, confession brings more penance through enjoyment of the confession than penance through will. My child, if your confessor. You have enjoined one father among all alone, and you leave it to say an entire sauter you sin, and you shall not acquit yourself of your penance, but if you say the penance which was enjoined to you, and you leave to say the sacrament or other many fair orisons that you say by simple words, you shall not see, but you shall acquit yourself of your penance, for as I have told you, better is obedience done to our Lord than sacrifice. Master, what hinders countrywomen at the point of death? My child, those who remain to repent until the hour of death are treasures to our Lord as the treasurer and the ill payer promises to pay at a certain term but he would that the term should never come, and for this matter and cause he makes A.M. treacheries to his creature to ensure that he pays him neither soon nor ever, and on the other hand, St. Luke says that God is not well repaid by him who pays him that thing, so that he may no longer hold it. However, it is written that at what point... The sinner shall declare his sin in great repentance and contrition for it to be pardoned. But my child, it is a great peril to leave him to repent, for a man is so troubled that he knows not himself or anyone else, as the Psalmist says. (Qm no est in morte quem memor sit tui: in inferno aut quis confitebitur tibi. That is to say, the deceased man has no remembrance of God, and it is no time for him to repent and confess his sin when a man is in hell, for the sentence of God is given. Then, my child, you should repent and confess when you have time and space, and you should not delay until tomorrow, for you do not know whether you shall die tomorrow or sooner.\n\nDisciple.\nMaster.\nMaster says that the sin of pride is pardoned by baptism, therefore those who are baptized do not die. My child, the good die and are taken from the tribulation of this world, and they are crowned in the realm of paradise, and the wicked die by. Their sins are such that they are put from the joys and delights of this world, and are in great eternal sorrow in hell. Master, what grieves you sudden death for the man? My child, that man who dies suddenly, if he is in the state of grace, he goes into paradise or purgatory to atone for his penances, and the sharp death is meritorious against his venial sins and the dimunition of the pains of purgatory and the augmentation of the glory of paradise. If he dies suddenly in mortal sin, the sudden death puts him as much in the state of being unprepared and without confession or repentance as he is damned eternally. And for this reason, my child, you should always be ready to die, keeping yourself from sin, for you do not know when or how you shall die. Master, what advantage is it for a man to be buried in the churchyard? My child, if he is in purgatory, he is delivered sooner, as well by the prayers of the church as by those of the living. His kin and friends, who visit his sepulcher in prayer, ask God for him. And it often happens that churchyards are sanctified by the bodies of some saints buried there, and they pray for them. If those buried there are saved, they are right joyful when their bodies are with those of other saints, but if they are drowned, it profits them nothing. The good deeds men do for them cannot help them. Master, what manner of life is the most excellent and best for making his salvation? My child, to have a true affection of true love for our Lord in serving him, honoring him with all one's heart, and eating the bread that you have justly and lawfully acquired through the labor of your body, as the Psalmist says: \"You shall be happy if you eat the labor of your hands, wherewith it is given you, and you shall not use false gods, but you.\" sholde yelde theym yf yu knowest vnto whome / & to vse of them the whiche ben Iustly & lawfully goten.\nThe mayster\nThe dyscyple.\nMAyster he ye whiche is in mortall sy\u0304ne may he be longe wtout co\u0304myttyng synne. My chylde naye / For as one gode dede drawes an other. In lyke\u00a6wyse one euyl dra\u00a6weth another / for soo the deuyll ma\u00a6keth of ye man the whiche is in mor\u2223tall sy\u0304ne as a ma\u0304 dooth of a beest yt he ledeth by ye top\u00a6pe wher it semeth hym best. \u00b6Mayster whyder go ye soules of them yt ben deed. My chylde the soules of the Innocentes ye deyeth without baptym gooth vntoo the lymbe the\nwhiche is a chambre of hel where they ne haue Ioye\u00a6ne heuynes / for they haue nothy\u0304ge meryted / but for as moche as they ne be purged from orygynal sy\u0304ne by baptym they ben put from paradys / & frome the vysyon of god / & the soules of them the whiche ben baptysed the whiche dyeth in thestate of Innocency gooth in to paradys all ryght. & the soules of them the whiche deyeth in thestate of grace & wtout sy\u0304ne where yf they haue If a soul has done penance sufficient in this world, it goes directly into paradise and enjoys glory after death, having merited it through its holy works. The souls of those who have had contrition and displeasure for their sins and have returned to God in crying for mercy, go to a place in hell named purgatory, where they complete their penances and are purged of their sins. Once this is done, they enter the glory of paradise. The souls of those who die in a single mortal sin or many sins go to the depths of hell where they are punished according to their deserving. The souls of Jews and of the unbaptized go to a part of hell with the other children who die without baptism. However, the souls of other Jews and unbaptized with understanding and wisdom go to hell with the damned.\n\nIn how little time are the souls [of the saved and the damned] there? Delivered from purgatory. My child some remain longer than others according to their deserts. Some are delivered at the end of five days and therefore make prayers and alms for their deliverance. Others are delivered at the end of thirty days and therefore undergo the trental. Others are delivered at the end of one year and therefore have the year's mind, and those who remain there by many years and long after they have deserved, make men remember them every year, and when they are all purged and their penances accomplished, as by our prayers and intercessions, they all go rightly to the glory of paradise. Master, in what place is paradise? My child, there are three kinds of paradise: that is, celestial paradise, terrestrial paradise, and spiritual paradise. Paradise. celestyall is aboue all the heuens in the whiche is god & all the sayntes holy men and women as I haue sayd before / paradys terrestre is in the erthe towarde the oryent / & paradys spyrytuall is anenst god & to loue hy\u0304 perfytely & yt is ouer all In yt paradys ben our good aungelles the whiche se\u00a6eth & loueth god. \u00b6Mayster where is hell. My chyl\u00a6de there are .ij. maner of helles / yt is to wyte hell spu\u0304\u2223all & hell corpall / hell spu\u0304al is ouer all where ye sou\u00a6les & ye cursed au\u0304gels ben in payne & torment be it in erthe or in ye see / & this may be in many places / as we rede of a soule yt was tormented wt a flage of yse yt a bysshop delyuered by .xxx. masses / who was bou\u0304\u2223de to be there longe tyme. Hell corpal is in ye myddle of ye erthe as ye carnell of an apple is in ye myddle of ye apple & is a grete caue blak & darke in whiche ben iiij. stages ye one aboue ye other. At ye fyrst stage is ye place wherin were the holy soules of the holy faders au\u0304cye\u0304tes & of them yt by theyr holy lyfe & The text appears to be written in Middle English, and it seems to be discussing the concept of Purgatory and the various stages of souls after death. Here is the cleaned text:\n\n\"Courtesy has mercy on the realm of paradise, which our Lord Jesus Christ delivered when he died on the tree of the cross. At the second stage is purgatory, where souls that should be saved go to accomplish their penance which they have not accomplished in this world in their life. In the third stage are the souls of the innocents, who die without baptism. And in the fourth stage, which is the lowest in depths, are the devils and the souls of the poor and miserable damned.\"\n\nMaster: What pains have they, you who are in purgatory?\n\nDisciple: They are tormented with the fire of hell, much hotter than the material fire of this present world, in continual confrontation against a fire painted on a wall. They are there bound with chains of fire, all burning so fiercely that a man cannot speak it. In this place, some are punished more severely than these others, and they remain there.\" Master, what pain is there in hell. My child, there are so many diverse pains and torments in it that no human imagination can comprehend, as of fire, stinking and burning of bodies; serpents, dragons, and all foul and cruel beasts; and of devils enraged and mad, which never tire of tormenting the poor and miserable damned. But each one is more punished than the other according to their desert, and at the day of Judgment their pain shall double, for they shall arise and be damned in body and soul. Master, what pain have the souls of the Innocents who die without baptism. My child, they have no pain, no sorrow, no joy, no gladness. For they never did good or evil by which they merited any good or any evil. However, yet:\n\n(Note: The text appears to be written in Middle English, and there are some errors in the OCR transcription. I have corrected the errors while being as faithful as possible to the original content.) place where they be dim and dark; there is nothing that troubles them. And when the day of judgment comes, they shall rise, and they will be of the age that our Lord Jesus Christ was when he died on the tree, and all the others. Also, you said that unbaptized children will be content with God's ordinance, and then they will return again to their said place without ever having joy or heavens more than you have. You have no wives for you belong to birds and not to men, or as when a king or any great prince dies, and you shall not succeed his realm and sing his praises. For you know well that you are not he who should inherit. Also, they should not inherit the glorious realm of paradise, for they have been exiled by the sin of Adam and Eve, of which sin they have not been purged by baptism. Master, those in paradise see those in hell. My child, and it is a great increase in glory for them when they see the pains they have escaped. they thank God without ceasing, and the damned see the saved in paradise as we have in the Gospel of the cursed rich man Dives. The rich man Dives saw the soul of Lazarus in the bosom of Abraham in paradise, which thing is a great increase of their torment and anguish for them when they see the great spiritual blessings that they have lost through their sins and negligence. And after the day of judgment, as the bodies of the saved shall be glorified, they shall see the damned corporally, but the damned may not see them corporally. Master Ben, the saved are angry with the pain of the damned. My child, those in paradise would be pleased if those who are in hell had lived so well when they were in this world that by their holy works they had been saved with them. For without ceasing, they pray for the human souls living within this present world. But since they, through their accursed life and sins, are damned forever, those in paradise are neither heavy nor displeasing to them. In paradise there is not any heaven or displeasure of anything. But all joy, mirth, and gladness without end. Master, the ancient traders suffered only pain in the body in hell. My child, no, but only that they were held in darkness and in captivity. And were kept from the vision of God and remained in their deliverance. Master, what knowledge have you, just you who are in paradise? My child, they know the good and their merits, and the cursed know why they are damned, and know it as we do that thing which they see and feel. And those in purgatory know nothing of this world, unless it is by revelation of angels who comfort them or of the saints of paradise. Those in paradise show themselves when they will, and to whom they will, but the damned shall never come forth from hell until the day of judgment, that they may take back their bodies and hear the sentence of the sovereign Judge, and after they shall. Reforne into hell from whence they shall never return. And if it happens sometimes that they seem to us to show themselves, it is but the devil that shows himself to them, not by the suffrance of God, but to some holy person as God will, by his miracle, as men say of many. But it is not at their will, nor are they eased of their pains. For they bear their hell with them, and so they are ever in hell.\n\nMaster, how say you of these women who say that they see them in the air of these fairies and of these goblins, which they call elves and many other things? My child, women are most variable and more light of belief than men, and therefore Eve was tempted before Adam. For the enemy thought well that when he had won her, she should help him to win Adam. And therefore the devil showed his visions sooner to women than to men. Yet some men of little faith there are who deny this. Despite the challenges presented by the text, I will do my best to clean it while maintaining the original content as much as possible. Here's the cleaned version:\n\n\"despite the fact that some women believe that as much as the devil shows them in their minds to draw them from the faith of Jesus Christ, you should understand that these old witches, who claim they go on Saturdays far from their houses or that they do or see things marvelous, they do nothing but by the great fault of faith they possess and their foolish belief. For, in truth, they are idolaters and without faith, the devil shows them these foolish visions in their intent to bring them closer to his line. In fact, they do not move from their place any more than a stone does, and their visions are similar to those of a man who seems to him that the house tears from under his feet by which he falls, and all the house and the earth do not move.\"\n\nSimilarly, the devil shows them these visions in their intent, and also: The devil appears to people in the form and semblance of someone they know, who should be around 20 or 30 years past or resemble their neighbors. He speaks to them familiarly, making them believe him more easily and deceive them more lightly. But it is nothing but the devil himself who appears to them in a fantastic body, as if to deceive them. He also makes it seem to them that they enter a green meadow full of fair flowers, where they make great cheer. But it is not significant, for they are nothing but illusions put in their minds by the enemy of nature. It sometimes seems to them that they enter a house with shut gates and take the girdles of a child and eat them, and go into the cellar and drink as much of the best, and from that deed they go away without the child having any harm, and the wine is no less in the tonne, which is a thing. Impossible for all sorcerers of the world or all devils to pass a right great body through a little cleft or enter a house, unless they have open passage to enter or draw entrails from a child without killing or hurting it. And when it shall be dead, they cannot raise it or draw wine from a ton without less of one drop. For they are works only unto the power of the sovereign creator. Therefore, my child, you should put no faith in their sorceries and deceitful practices, for they are but false illusions created by the enemy of nature. Sometimes the devil may show you things that seem true to deceive you, and he may tell you that the malefactor is more defamed, and often speak truth to you to be believed sooner. What with his false revelation, he shall accuse some holy and devout personage, whom he may not otherwise anger, and for this reason, one should not believe them, for they are but illusions and false visions of the enemy, who deceives the man. One should not believe such people, for the devil has no power over the maid without God's suffering. Regarding the fairies, which men say were wont to be in times past, they were not men or women naturally but were devils, who showed themselves to the people of the time as pagans, idolaters, and without faith. The said fairies changed themselves into many forms, as of a horse or of a dog or otherwise, which is impossible for nature, but the devil may well show himself in many manners and change the body in which he shall be put and take the shape of another in another form. However, regarding: Truth, all the witches of the world and all the devils of hell cannot change one kind into another, as a man into a dog or a dog into an ass, for it is impossible for them to do so. Therefore, you may well think that these fairies, who in such ways showed themselves in various forms and shapes, were not men or women or other natural beings but were devils, who in such ways showed themselves, and those who put them in their idols and spoke and said some things for the purpose of coming by some conclusions, as by the influences of celestial bodies, for otherwise the devil has no knowledge of things to come. By this means, you say, the fairies said that the people were destined, one to good and the other to evil, according to the course of heaven and nature. For instance, a child born in such an hour and at such a course was destined to be hanged or drowned or to be rich or poor or to wed such a woman. These things are false, for a man has in himself liberal arbitrate and free will to do good or evil. A man should not do anything for which he should be hanged, nor put himself in danger of being drowned, nor marry a woman unless he will, and their destinies are false. By these reasons, a man should put no faith in it, for the wise man should have lordship above the stars and planets. He shall not govern himself according to his sensuality and natural inclination, for the will of man can make it nothing, and if a man does good or evil against his will, he should not have free arbitrat, and so his life should have no merit. This is false and against the faith. Therefore, my child, you should not believe it. It is also defended on pain of death and eternal damnation, and those who say they see by night that they are often devils, put them in the form of some deceitful body, feigning their voice to tempt the person. The soul, as the psalm says (Spiritus vadens et non rediens), goes to the place of torment until the day of judgment, unless it is through great necessity or a great miracle. But elves, goblins, and hellehounds, which men see by night, appearing as men in armor riding on horseback with great assemblies, are devils among us. They show themselves in such forms and in many other forms to tempt the man into some vice and to lead him astray in the faith. Sometimes these devils come to the stables and find the horse, turning all that was above under, to tempt the man, and sometimes they unbind the little children and cast them from the cradle to make the father and mother angry and often kill the children, whatever God permits. synne of ye fader / or of the mo\u00a6der / or for to proue them as he dyde Iob whan he suf\u00a6fred that the deuyll hym dyde soo many of ylles / & of tourmentes for to preue hym in his grete pacye\u0304ce for without ye permyssyon of god they haue no pu\u2223yssaunce / but ben as the hange man the whiche wt\u2223out the byddynge of ye Iuge ne may hange ne bete ony euyll doer. wherfore my chylde thou sholdest re\u2223torne yt vnto god & vnto the sayntes & to lyue holyly as sayth the psalmyst. (Non timebis amore noctur\u00a6no. That is to say thou shalte not drede of chose fo\u2223lysshe vysyons by nyght. For they ne ben but Illusy\u00a6ons made by the ennemye as it is sayd. \u00b6Mayster may the ennemy be constrayned to come by wordes or by sygnes. My chylde nay / yf he ne wyll / but they ben the cou\u0304tenaunces yt he hath wt those yt ben of his secte ye whiche in saynge some wordes / or in maky\u0304ge\nt he them holde the better in his lyne.\nThe mayster\nThe dyscyple.\n\u00b6Mayster what say ye of these dre\u00a6mes My chylde yu sholde take no he\u00a6de vnto them for they ne be But visions of some things that a man has thought or seen before wake him up and a man often dreams of those things that seem similar to his complexions. Master, how do you know that prophets knew the days: they saw them in dreams. My son, it was not only by dreams but it was also by the revelation of God, for what the vision they had, and believed especially in the bounty of our Lord that the thing that they had seen in sleeping came. Master, since God descended on earth to save sinners, why are they damned? My child, there is not so great a sinner in the world that if he recognizes his sin and cries \"God have mercy\" with a good heart, but he will be pardoned by the merit and passion of Christ. But those who will not recognize their sin but are obstinate until death, know that they are damned eternally, for God saves not the sinner who will not save himself, and paradise is not deserved by sin but it is lost. Master, since God died for our sins. Who are we baptized? For my child, baptism is the homage we owe to our Lord Jesus Christ, by which all our sins are forgiven. The Gospel tells us, \"Whoever is baptized will be saved, and whoever is not will be condemned\" (Matthew 28:19). How many people will be saved? My child, as many will be saved as fell from the cursed angels of Paradise because of their pride. For men and women are made to be in their place. And that is why the enemy is so envious against man. From whence came the first idolaters? They were first found in Babylon, which is now called Babylon the Great. There, the Antichrist was born, and there was the tower of Babel, which is forty stages high. There reigned the first king of this world, who was called Nero. He had an image of Apollo made and commanded all those in his realm to worship it. sa\u2223crafyce & worshyppe hym & in lykewyse dyde they the whiche came after hym in suche wyse yt whan so\u00a6me grete prynces were deed theyr successoures caused to make of ymages meruaylously ryche in ye name of theyr {pre}desessoures / & made theyr subgettes to a\u2223doure the\u0304 / & to do sacryfice & were called ydolles in to whome ye deuyll entred & spake & tolde the\u0304 many\nof abusyons & so dyde they of grece vnto theyr kyn\u00a6ge / & they of rome vnto Romulus as men fy\u0304de by the wryty\u0304ges & au\u0304cyent cronycles.\ndepiction of master and disciple\n\u00b6Mayster wher for ne made god that ma\u0304 ne shol\u00a6de ete but one ty\u00a6me i\u0304 a weke My chylde ye honger is one of ye passi\u00a6o\u0304s yt we suffre by ye sy\u0304ne of ada\u0304 / & so we haue eueri day honger: and thyrste / colde / & heet / & many o\u2223ther passyons to thende yt we tra\u2223uayle alway for to thy\u0304ke on oure nedes & of oure neyghboures / to thende yt by our trauayle & labour contynuall we haue ye more of meryte / for yf ye man had not of necessyte he sholde haue noo care to tra\u2223uayle / but he sholde be ever in sloth / and should not know what is worthwhile / and also he should misknow his creator: And how is it that the great lords and gentlemen and other rich travelers do not corporally / Although they travel spiritually more. That is to understand, in their understanding and will in having more desire to get / for he has the most and would have the more / is it not the more great / and when you have thought, you should cry God mercy with a good heart in great contrition and displeasure / and in demanding of your confessor, it which is your lieutenant of God absolution and penance / which you should comply with entirely in great reverence. & Master to whom should a man confess. My child to a discrete and wise priest who knows what it is of sin / and who has it not / and who can discern between the sin mortal and venial / for whoever confesses. A person unfamiliar or ignorant puts his soul in great danger when confessing not worthily. A master may confess to any other person but to his curate. If you are in a foreign country, you may confess to whom you will. And if you are in your parish and refuse to confess to your curate, who is ignorant, or if your sin touches his person, or if he reveals your confession, thereby causing scandal, or for many other reasons, you should request permission, and if he refuses, you may take another of your own authority. But if you confess to those who have the power and the authority of the bishop, or if you have confessed to your curate once a year, you may confess elsewhere as often as you wish.\n\nYou, disciple.\nYou, master.\nMaster, when and from where will the Antichrist come? He will be born in Babylon of a cursed man and a cursed woman. The being of the ligament of Dam, and of the womb of his mother, he shall be full of the cursed spirit and shall be nourished and confirmed in enchantments. He shall be emperor of the whole world, and shall put the people under him in four manners. That is to understand, the princes and other rich and covetous ones by gifts; for he shall have by his enchantments all the treasures hidden in the earth. The poor by great fear and rigor of Justice, for he shall make them suffer greatly. The clergy by knowing which he shall be filled; for he shall know the seven arts and all other scriptures. And the devout persons by tokens and miracles it shall be marvelous. For he shall make the fire descend, which shall burn his enemies before him, and also he shall make the dead men to arise, not truly, but the devil shall enter into the bodies of some damned, and the devils shall bear them, and immediately make them speak by his enchantment and walk as if they were alive. Most has in thinking. Master: What mysteries and ceremonies make me go to the church? My child shows us a good example, and we figure the Old Testament and the New, and our Lord Jesus Christ is loved in the church at the hours of Matins, for at such hours he was taken by the false Jews and led to the great priests of the law, as it is written in the hours of the cross, at prime, for at such hours he was led and brought before Pilate where he was falsely accused and scourged at the third, for at such hours he was crowned with thorns and clothed with purple by Herod, at the sixth, for at such hours he was hanged and nailed on the cross at noon, for at such hours he died on the tree of the cross, at evening time, for at such hours his precious body was taken down from the cross. A man should be anointed with precious ointments and dressed in a white robe for his burial. Underneath the white robe, he is figured in the mass as the death and passion of Jesus Christ. The alb, the white robe, signifies his purity, and the pall on his right hand represents the token of the good life leading to the right hand of paradise. Men hold the gospel on their left hand, for by the left hand is signified sin. The gospel is the strongest and of greatest virtue, and therefore it is placed on the left hand to defend us against sin. A man should always put the strongest defense against the party from which the attacks come. The images well hidden in the show reveal to us some great mystery.\n\nMaster, how should a man confess himself? A child, you should first examine your conscience. Recording the places where you have been and how you lived there, for there is no time that better contributes to the increase of sins than recording the places where a man has been. Firstly, of the five natural faculties: that is, of the eyes, ears, hands, touch, mouth, and nose, and of the whole heart. Secondly, also of the seven deadly sins and their branches, which are seven: to understand, pride, covetousness, envy, anger, gluttony, lechery, and sloth. Thirdly, of the ten articles of faith contained in the creed. Fourthly, of the ten commandments that our Lord gave to Moses. Fifthly, of the seven works of mercy that you should perform when you can. Sixthly, of the seven sacraments of the holy church if you have not had perfect belief in them. Seventhly, of the seven cardinal virtues if you have had them and kept them as you are bound to do. And that done, you will have made a good confession. You should go to confess with great humility and contrition, and sincere resolve not to commit them again. If you do not truly repent, you have not. When you are before your confessor, confess all your sins entirely and clearly, so he can understand, revealing the form and manner in which you have committed them, as well as the time and place if you remember. If you sin on holy days, you sin more grievously than on working days, and if you sin in a holy place, you sin more than in another. In confessing, you should hold the order of confession, telling your sins as you have recorded them before, so you do not forget. You should tell all to your confessor, for if you leave one out through shame or otherwise, your confession is incomplete. Do not divide your confession. telling the entire confession to one confessor and the other half to another confessor. It is not entirely and completely confessed, and it is not worth anything but you should confess and reveal the entirety to one confessor of all that you can remember. How is it if after your confession, you remember something that you may well confess to another, but you should do better to return to the first if you can. Also, you should confess the circumstances of your sins to the confessor, including those that moved you to sin, the form and manner in which you committed the sin, and the harm that came to another and to yourself. You should also confess the occasions of sin that you have given to another through your sin, as well as the inclination and consent that you had, and the pain that you took to commit it. For whoever consents to sin only if it is mortal, he sins mortally, as witnesseth the Scripture. You shall address the master and disciple as \"you.\" In confessing your sin, you should refer to the person with whom you have committed it as if they were a virgin, a religious woman, married, your kinswoman, or a common woman, without further qualification. In your confession, you should only reveal their status to declare the magnitude of your sin, as the person committing the sin is worthy of it.\n\nFrom the beginning of the world with all the devils, and the good shall enter into eternal glory in paradise. The cursed shall descend into hell with all the devils, from whom they shall never come or depart, but shall be forever in pain, sorrow, and misery in the fire of hell, perishably.\n\nMaster, who are those who shall be damned? My child, it shall be the Jews and misbelievers, and the cursed Christians who die in mortal sin without repentance. Men shall clearly see this. The day of Judgment is the conscience of one another, by which every man shall give judgment of himself, and in this manner all good deeds and evils will be known. For a man has never done any ill, however secret, that it will not be clearly seen and openly revealed before God and before all the world.\n\nMaster, what are the joys of paradise? My child, they are so great that a man cannot tell them. For the saved shall see God face to face and shall know all things as the angels. The bodies of the saved shall be clear and shining as the sun; they shall have no shame to be all naked before one another, for they will be cleansed from sin and will be so confirmed in the grace and in the love of our Lord that they will never see evil again, nor have hunger or thirst; for they will not be subject to the influences of the planets in any way, meaningly. And make you digestion to the human body, yet they shall remain above corruptibles, and be fed of the grace of God. They cannot cease to yield graces and praises unto God of the great mercy that He has done to them. And to speak briefly, the joys of paradise are so great that no understanding can comprehend them. For if all the goods and all the joys and gladnesses that are in this world were not nothing to the least glory of paradise. For all the joys of this world are transitory and pass away like smoke. But the joys of paradise are perpetual and without end.\n\nDepiction of master and disciple.\nMaster, how many orders of angels are in paradise? My child, there are nine. The first order is called the order of seraphim, which is the most highest. The second is of cherubim. The third is of thrones. The fourth is of dominions. The fifth is of powers. The sixth is of virtues. The seventh is of principalities. The eight of the nine orders are lords above their servants, archangels. And the ninth of angels, which is the lowest. And all the saints, holy men and women of paradise, are above them. [Master], we each have our good angel who keeps us: Every child has his guardian angel who defends him from evil and guides him to do good. Our Lord Jesus Christ had many good angels ministering to him. And the Antichrist will have one to keep him from doing as much evil as he can. And the angels are of the last and lowest order, which is properly called the order of angels, as I have now told you. [Master], why does the moon sometimes lose its clarity? A child has no other light but what the sun gives to it. So it often happens that the earth is between the sun and the moon, preventing it from giving light, and then it is all black. But when the earth is not directly between them. Them, but some part is clear only when the sun is between them and the earth is nothing between them. For there is nothing between them. And because of this, the moon always has its back toward the sun. Master, what thing is the bow of heaven that we see in the air? My child, they are the beams of the sun that mix them in the matter of the moon, which is thick and takes on four colors, disposed to receive many and diverse colors according to the nature of herbs and the place where they grow. Master, from where come winds, thunders, frosts, snows, rains, and such things? My child, all these things come from some vapors that arise from the earth in height by the virtue of the sun. Some are dry, and others moist. When such moist ones are lifted up to the mean region of the air, which is quite cold, they become thick and begin to fall down. The rain comes. And when the cold is greatly destroying above, they assemble and congeal. From thence comes hail. And when these drops fall here allow and find this base region of the air cold, as in winter they also congeal meanly the which is cold and from thence comes snow. This dew is made of the selfsame vapors that, when they descend upon the earth and find it cold, they convert them into water. But when these vapors are dry and light, they arise up higher into the third region of the air which is hot, for it touches the region of the fire in such a way. When the dry vapors pass, these clerks call it exaltations ascend in the air and meet one with the other. The most powerful meets the weakest by the virtue of the sun and moon. And from thence come the winds. And when these exaltations ascend, passing in the mean region of the air which is cold, they meddle with the cloud and close it. them within the cold: and the heat soon strikes between these clouds in such a way that the exaltations hot within the clouds will go forth, but they may not, for the cloud is cold and thick which holds the.", "creation_year": 1507, "creation_year_earliest": 1507, "creation_year_latest": 1507, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "She should not go; I give you my word.\nHer good son she says to heaven's king,\nWho made this world and every other thing,\nYou may as surely and without fear\nAllow her to go as to say your creed.\nThus they depart and on their way be gone.\nAnd as they go, one to another he says,\nHe has some jealousy. It seems well,\nHe fears jeopardy. Thus is he mocked\nBy women's art. Now come gallants forth\nOn every side, who at the feast beforehand\nMade and put this work in our hands,\nAnd away from them it is now upon their need,\nTo conclude and so forth to proceed.\nBut how this wife now feasts and is served,\nFor love of her good man, all undeserved,\nAnd God knows how she applies herself,\nTo revel dance, and to sing on high,\nAlso she makes good and merry cheer,\nBut God knows how she praises her bedfellow.\nThe husband left at home while she is out,\nAnd sees himself so praised among the rout.\nCertainly these gallants then advise her. And she is apparelled in such a way,\nPerceiving well her cheer and countenance,\nShortly to each one he does advance,\nOne offers much, another offers more,\nHard is it to me to tell the reason why,\nThe joyous cheer, the pretty trot and pace,\nWith the demureness of a woman's face,\nWill give these lovers cause and boldness,\nTo show for grace unto their worthiness,\nOne to her words graciously does say,\nAnother comes as near her as may be,\nAnd sets his foot a loft on hers in play,\nAlso another casts his look a side,\nFull pitifully and sharply for a tide,\nAnother than unto her does present,\nA diamond right fair and orient,\nOr else a rich ruby with a ring,\nWhich she receives with some other thing,\nBy which things she well may understand,\nTheir intent, and feel it with her hand,\nIf she has any reason brain or wit,\nAnd other times by fortune happens it,\nThat from her chair alight will she descend,\nTo do some works of devotion. Or I must sacrifice to Venus, but how can I not say, in what way, this poor man at home in low degree, is made and brought unto necessity, for the estate that his wife pretends, The matter has thus come to an end, And made her go to gatherings and feasts Among a wicked company of jesters, For unto her they yielded in trust, To have their pleasures, appetites, and lust, Upon none other thing do they wait, But how they may deceive this poor man, The stroke of which he has without escape, Which commonly is called but a jest, So he is the cause of his own shame, None other is to blame, And thus it happens by continuance, That what by signs, speech, or countenance, Truth of the thing whereof he was in doubt, Is openly reported, Whereby he falls jealous in a rage, Out of which there is no sage man, For who that fervently believes the cruel malady, Of woman, there is no medicine that can cure, The sickness is so sharp without measure. Than he will bitterly beat her and curse,\nMaking the works much worse. For chastity,\nHe cannot by day or night touch his wife,\nBut by his beating makes her yield light and heat\nThe love between her and her friend.\nThus he drives the matter to an end,\nAnd soon he otherwise may fortune take,\nBreaking one of her limbs or carrying away.\nThrough this, he loses his castle or his pile.\nThen, as a mad beast, he disposes himself,\nCaring not at all and setting everything aside.\nThus he has found the pain which he sought,\nAnd never again will she love him more,\nBecause he has beaten her so sore.\nBut to pass the time and make a show,\nShe speaks few fair words.\nHere lives this poor man in torment and pain,\nYet he does not think so.\nAnd all these sorrows, he takes for joys,\nSo in the leap, I undertake.\nDeeply enclosed, and if he were without,\nShortly, he would be in without doubt.\nThus he sets his life in pain always,\nAnd wretchedly, thus ends he his days.\n\u00b6 Thus ends the second joy of marriage. A third joy of marriage, which cannot be hidden,\nI will declare shortly, according to my author,\nNot sparing the story, of a man in youth,\nWho wedded a young maid, and in bed,\nBoth had their pleasures largely and desire,\nAnd the burning fire well overblown,\nAs it was with me and others I believe,\nSoon after this her belly does arise.", "creation_year": 1507, "creation_year_earliest": 1507, "creation_year_latest": 1507, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "Here begins a little treatise of the dying creature afflicted with incurable sickness, lamenting with many sorrowful complaints.\n\nLabores, O man, turn away from impatience your soul.\nConfused, Alas, that ever I have sinned in my life, comes to me today these dreadful tidings. There has been with me a sergeant at arms, whose name is Cruelty, from the king of all kings, lord of all lords, and judge of all judges, lying on me with his mace of office, saying to me, \"I arrest you and warn you to make yourself ready, and it shall not be known to you when.\" And he calls sadly to your remembrance your old and long continued offenses, the goodness of God, how largely He has departed from you the gifts of nature, the gifts of fortune, and the gifts of grace, and how He has departed from you and ordered you at your baptism the three sad burdens that you should be safely and carefully kept in your tender age. vices are your bodily perfections and ordered you a good angel to keep you and to counsel you if you have been counseled by him, remember that. And when you reach the year of discretion, he ordered you three sad counselors: reason, fear, and conscience, if you have been ruled by their counsel, call that to your remembrance. He also ordered you five senses: servants that you should be master of and rule them according to your discretion, that is, your feeling, your sight, your hearing, your speech, and your taste. Have you ruled these that are under your obedience? I think you have much to answer for, for the judge that will sit upon you will not be partial nor will he be corrupt with gold, but he will master you in justice and equity certainly, as well as this. There were certain things he forbade you and the things you should flee in any way: the seven deadly sins and all things that would move or stir you towards them, he bade you flee, have you done so? And yet that is but little. Alas, I cannot speak for myself. The day & time is dreadful. The judge is rightful. My enemies are cruel. My kin, neighbors, friends, and servants are not favorable to me, and they shall not be heard here.\nO my good angel, to whom the Lord took me to keep, where are you now? I think you should be here now to answer for me. The fear of death troubles me so much that I cannot answer for myself here. My bad angel is ready and is one of my chief accusers, along with legions of demons. I have no creature to answer for me. Alas, it is a heavy case.\nAs for your bad deeds, I was never consenting. I saw your natural inclination more disposed to be ruled by your bad angel than by me. Yet you cannot excuse yourself unless when you were proposed to do anything contrary to the commandments of God. I failed not to remind you that it was not well. You were advised to leave dangerous places and the company that might lead or entice you there. Can you say no to this? How could I answer for you if you cannot? Reason and conscience, you were assigned to be part of my council now. I require you to come and help me answer for my faults. They are so numerous and so abhorrent in the sight of him who will be my judge and my accusers that they leave not one fault behind. Now come, I require you to help answer for me. It was never so great a need. The fear and dread that I am in trouble me so much that I cannot speak a single word for myself. Alas, that I ever saw this day.\n\nBe reminded that our Lord ordained you a good angel and a bad angel, and He ordained you reason and discernment to know the good from the evil, and He commanded you to do good and leave the evil. He put you in free choice whether you would do well or evil. You ought to recall how well God has done for you and helped you in every way. daunger and Peryll would have loved and served you according to the many fold graces and kindnesses that he has shown to you, for answering for you I am not unwilling. I am addressed, where are you? Is there no help and support with you to speak for me when I shall come to my judgment.\n\nNo, certainly, for when you were in the pleasure and delight of the world, reason put it in your mind that you did not do well, and I feared was with you at all times and in every place, and failed not to speak to you and put you in mind of the shame of this world and the fear of damnation and of the peril that would follow, both here and elsewhere, where the punishments that the Lord ordained for sin are recounted to you. See not how graciously our Lord has called you from sin and wretchedness, if you would understand it. How long has he kept you in worship and prosperity, and could not know the goodness of God. How has he chosen you and how often by the loss of your goods. Children / loss of your kin and friends / loss of your goods and loss of all things that you could not be pleased with & set you in the indignation of the great high and mighty prince and helped you out of the dangers and perils that you have been in at all times / yet have you not loved him, feared him, and served him. I. No certainly.\n\nAlas, conscience is of no help with you. I have heard it said long ago that the world was to be cursed / but I would hope that conscience would have compassion for my distress, and the more so that I am friendly with you.\n\nI am sorry to accuse you and excuse you. I cannot, for conscience and fear, have been seldom from you and called upon you in every time and place of peril and begged you to flee the occasions of sin that you might have fled at that time and would not / now you would flee death and cannot / we should speak for you and dare not & though we would, it avails not. You must. Sorrowfully and meekly suffer the judgments that you have deserved. You five who were ordered to be my servants and to be under my obedience, and to be revealed at all times as I would have you, is there no good word that you may find to say for me and record my judgment to you and report on how I have ruled and governed you? Who might say for me as well as you? You have been with me continually since I was born night and day and never at any time from me. Think of your kindred's compassion upon me and say the best that you can for me. I have been friendly to you and brought you in every place of pleasure and amusement. Now she (your kydenes) turn against me, speak to faith and hope for me that they will charitably do my message unto the most glorious prince who ever was or shall be.\n\nCertainly we marvel that you would desire us to speak for you, understanding these words. full people have denied and refused to speak for you, your good angel, out of fear and conscience. How should we be heard, or what credence will be given to us who have been your servants and under your obedience? Recall how you have revealed yourself to us five times, in sight, feeling, and thought. You have always brought us to places of pleasure and merriment, and though it was merriment and pleasure for the time being, now, for your sake, we weep and mourn continually. We cannot excuse you or say anything that might be to your benefit or ease. We have been privy and partners to all that has been done in any way and in every place. Your offenses in every thing are in your default, and you should have restrained us from every vice, for we should have been ruled by you in every age. Otherwise, we would not have done as we wish. Therefore, of necessity, your defaults. must be laid upon you, for we have done as servants should do and obeyed you in every thing, and disobeyed you in nothing. Therefore, the peril must be yours, what reference will you give to us then, if we should speak well of you, the people would say that we were false dissimulators and favorers of sin.\n\nAlas, there is no creature that I can complain to but one that utterly refuses to say anything that might be to my comfort.\n\nO Holy faith and hope in you is all my trust, for how grievously and how miserably I ever offended God, you displeased I never. I have always believed as the church of Christendom has taught me, specifically in the most holy incarnation, I was never in thought. I have believed in the blessed and most glorious Trinity, Father, Son, and Holy Ghost. I have believed that the second person of the Trinity descended into the bosom of the most glorious and pure chaste virgin that ever was or shall be, and mingled his very godhead with her pure chaste virginity and maidenhood, and in her bosom was born. perfectly very good and man conceived by the great mystery of the holy ghost without knowledge or company of any earthly man, and she, a pure chaste virgin, flourishing in virginity, and by hearing of the holy archangel Gabriel, who brought unto her the most gracious and good tidings that ever came to mankind. Now, holy Faith, take with you hope, and you two of your perfect charity, be my advocates in the high court, and refuse me not nor delay me not for my horrible and abominable sins that I have done, which asks for vengeance in this world and damnation eternal without the mercies of him who is almighty. What mean\nmay I have thereto? I pray you counsel me, for you know well that my reason never discorded with the faith, and as to you, Hope, I hope all ways that you will say for me that I have always hoped to the mercies of God almighty and that I should be one of the children of salvation and one of those that should be redeemed by the precious and bitter painful passion, as other sinners have. But I cannot make any further pleas or resistance. Yet, if you two would be a means for me to the most glorious and pure virgin, who, by one assent of the whole Holy Trinity, was chosen to do the most glorious and worshipful act for her chastity, virginity, meekness, virtue, and constance, I hope she will not refuse me. For I understand and know well that she has helped many a sinner who has gravely offended. In the holy psalm made between her and her cousin Saint Elizabeth, it was said that all generations should bless her. I hope at the beginning of the world, our Lord did not put me outside of his number. That should bless his most holy mother and record her mercy, pity, and grace when they have none other succor or help. She is the mother of orphans and the consolation of those who are displaced. She is a guide to all who are astray to set them in the right way. I am an orphan, I am displaced. I am astray. I do not know where to cry and call for succor and help but only to her who bore our redeemer, who can be as kind to the son as the mother. And you, Faith and Hope, would be kind to the mother of mercy for me. Now, gracious Faith and Hope, do your part and do not deny my request, though I desire you to this occupation. For if you two were to deny speaking for me, I think I would fall into despair, for whom to call for succor I do not know, and to put myself in the presence of the king of all kings, unprepared and unclothed in virtue and replete with vices, naked of grace, and in my own default. I dare not take things that accord with his most royal and imperial estate upon me. I am in such fear that I cannot speak for myself. I have prayed to my good angel to speak for me, but he has denied it. I have called upon Reason, Fear, and Conscience, and they have answered me heavily, saying they are reluctant to accuse or excuse me, and they cite many great reasonable causes why I cannot say no. I have called upon my servants, who would rule and govern me as I would answer for them, and they answer me right sadly, saying if they should speak well of me, no one would believe them, and they would be called flatterers, false dissimulators, and flatterers of sin. Alas, alas, I have heavily disappointed my long life in that I have not purchased one friend to speak for me in this long time. One friend, our Lord, of his most ample grace. ordered me immediately after my christening to have died, for I could have said I was born in a gracious hour. But would it please your goodness to speak for me and understand whether I shall have the courage to write a bill to the blessed lady and most holy virgin who ever was, and she who does not disdain or deny sinners when they call for grace. Notwithstanding her chastity and her pure virginity excel all other virgins. Now, good go your way and let me know how I shall fare for all this time I live in such dread and fear. And also I have such great dread and fear of the righteousness of almighty God that I am almost dead from fear. For reason and conscience told me quite shortly that the High Judge will not be partial nor will he be corrupt with good, but he will minister justice certainly, but if he ministers justice to me without favor, I will appeal to his mercies certainly. other remedy is there none par de. Origine, our blessed lady, helped Theophilus and Sir Emery, and the mother of mercy, and many another sinner that her grace has helped. She is queen of heaven, lady of the world, and empress of hell. And saying to her son, Christ Jesus, she had died and suffered such a tormentous death, and in her own sight, to her great solace and motherly compassion, I hope she would be loath that this precious passion should be lost in any creature that her blessed son suffered so patiently.\n\nHave you none acquaintance with our brother Charity? We marvel that you have not spoken of him in all this time. For if you had been joined with us, your message would be the more acceptably heard by many.\n\nCertainly I have dealt little with him. I was never conversant with him, and that repents me now, for I feel by you two that he may do much in the high court. I have dealt more with Vengeance than I have with Charity, for I would have avenged myself upon every man by my. I will when the people have slain my children, my kin, my friends, and robbed and spoiled me certainly I would have been very angry, and I would have wished them to be treated as they have treated me. But now I earnestly cry out, \"God have mercy, our blessed lady, and you, holy charity, on my enemies before God, our blessed lady, and you three. I forgive them all that they have done against me, and I will not seek revenge, though I might: And I pray you, holy charity, though it may be long or I may be acquainted with you, do not be the less disposed to do this for me. I deeply repent that I have unreasonably and unwittingly absented myself from you, and I earnestly cry out to you for mercy. And I pray you, of your charity, to put out of your mind my presumptuous folly, for certainly I shall never do so again. In every thing that I have to do, I shall desire your favor, your succor, and your counsel, and I utterly.\" I desire revenge and will never deal with him again, no matter what I have been done to. I will take it in patience and think, as I ought, that I have deserved to be treated even worse. But that is not the world. For I have served and pleased him, and displeased him, who is the almighty God, the maker of all things, and his only begotten Son, conceived by the Holy Ghost and born of a pure, chaste virgin, and died for our redemption. When I have gravely offended and broken his commandments in all things, knowing that I did not do well. Nor have I called upon the Holy Ghost's graces, mercy, and help when I have been in places of deadly sin. Nor have I called upon the most holy, pure, and excellent virgin, and I have begged her grace and she turned her face from me, not for lack of faith, but because, in her most excellent charity and chastity, she must abhor my sins and all things. I knew that I pleased the world, but I also knew that I had displeased Him who had ordained me with His precious passion. And this I well deserved a great punishment more than I have suffered. And where I lacked sufficiency and boldness to come in the presence of those I had so grievously offended, I humbly ask Your goodness, Faith and Charity, to go and intercede for me to the Mother of Mercy and Pity. May she go forth immediately to the glorious Trinity and take you three with her. For well I know that the glorious Trinity will grant nothing that she desires, such is her perfect charity, that every creature that calls upon grace finds pity upon them, even if they have never so grievously offended. I would fall into despair, and I would not have perfect trust in her grace, mercy, and pity. And so I have brought my holy soul into great bondage and into such adversity without remedy that it exceeds my power to ease it or help it, nor the great special one. trust that I have in that most blessed good lady and in you, in holy Faith, Hope, and Charity. How near have you finished with your master, the world? How near are you two departed? Do you not understand how uncertain he is, and at your greatest need will fail thee? Have you not seen this before in the times of your great adversities and troubles? What has he eased or profited you? Certainly but little or nothing. For and he has flattered or dissembled with one day or one hour, he has lowered and grumbled more than for an entire year. Have you not understood him before in all this time, but have hung upon him as long as you could, and yet longer would you have, but now the season and time has come for him to depart and go away, and what distress little distress that you are in will he favor or help you with? Such as you think are your friends will show you feigned four until they know the certainty of your riches, and if you have. And yet they would cheerish and favor me for the season, and play and wait for my death. And yet they would truly be glad if I were gone and away. When the time my eyes are closed and my hearing withdrawn and I cannot speak, then you shall see what my master, the world, will do for me. He will seek my coffers and every corner along the way, and little will they part with to the dead, and little compassion will they have for my poor soul. And if they find much, I shall have but little of it and fare but little the better. And if they find but little, they will grudge it and say that I was a fool, a waster, one who could not keep what I had. By the [illegible], and though they find much, I shall have but little of it, and though they find but little, they will grudge it and never say a good word about me. Think on it by and by, and be your own friend, for if you cannot love yourself, who will? thou lovest any creature more than thyself, and if you do so in faith, you are not wise. Remember what I say now, for you shall find this true in every word. I am the one who will remain, suffering and enduring the pains for your defense. Alas, that I was ever compelled to speak so harshly and strictly to the marvel, not for it. I am the one who will remain, suffering and enduring the pains for your defense. Alas, that ever we were joined together for a season.\n\nYou pursue me unkindly and unwillingly, I have never known how any other creature could have compassion on me when you have not the sight that you were first formed a creature. I have always been with you and never from you, and in your middle age, I kept you virtuously to my great comfort. In your old age, little or nothing of your wretched living was remembered by you. Alas, Alas, Alas, that ever we were joined together for a season. I hasten to go and pay for my misdeed, enduring pain, whether it be eternal or for a long time. I wore not what remedy my worldly friends will find for me. I am in great fear, I think they will have little compassion for me, this poor soul. But give them attendance, to bear the richly and worshipfully, and make your houses clean, and to make your purse empty, and little compassion or remembrance will they have for me certainly, but let me burn eternally. But if the mercies of Him who is almighty, by the means of His most holy mother, the chaste one who helps every sinner who calls for grace when there is no other remedy. Now farewell, body, you shall return to earth and lie and rot, and worms shall eat you, and I shall go to pain, long or else eternally. Mercy, blessed lady who bore Christ Ihesu our redeemer, for in none other help I assure myself.\n\nAlas, pitiful soul, the torments and pains of my offenses shall you suffer. I am so sorry. There is no tongue that can tell the sorrow that I endure, which has brought you into such peril, danger, and adversity without remedy, nor the high and mighty mercy of almighty God, whose mercy can only be had through the means of his blessed, holy mother. If she, who is so chaste, pure, and holy, would abandon the abomination of our sins, what shall I do? I have desired faith, hope, and charity to be my advocates to her who bore our Lord Jesus Christ. And when I am answered with such a response as I have, I will let you know.\n\nOh, holy faith, hope, and charity, where have you been so long? I have lived in great fear. How have you fared? Have you been with the queen of heaven, the lady of the world and empress of hell, that most glorious, pure, and chaste virgin who bore the Son of God, who should redeem all mankind? How will her chastity and pure virginity receive me, a sinner, and allow me to come into her presence and provide a supplication to her most glorious, high, and excellent prince, whom I have so greatly wronged? The blessed woman greatly offended her son, and yet she would not abhor or despise looking upon me, the most horrible and abominable of sinners. I have heard it said of old antiquity that she is so merciful and gracious to sinners when they call upon grace and has helped so many sinners that, in truth, she must have perished without grace herself. But what comfort do you have of her most boundless grace, I pray you tell me, for truly I live in great despair. Ever since you went away, my soul has been with me, complaining that it must perish eternally in my fault, and it cries and laments the time that it was ever joined to such an ungracious body, which has caused it so much suffering. I cannot give it any comfort without you three. Faith, hope, and charity have delivered your message, and the princes remember it graciously. The glorious Trinity in one consent chose to be mediator and intercessor between God and man, and her great worship and joy was caused for our redemption, which she cannot put in oblivion. Also, the great sorrows, not one but many, that she had at the passion of her beloved and only son, whom she saw die so tormentedly for the redemption of sinners, and he, guiltless, suffered himself in every thing but of his great and most ample grace, mercy, and charity that he showed to all sinners. So precious, so glorious, and so tender was never man as he was, for he was the very pure God. And when she understood the prophecy of her great humility, she desired that she might be one of those and the simplest servant to her who would bear the Son of God and him who would redeem all mankind. Her great humility thought herself not worthy to that most holy office. occupation: And therefore be of good cheer, for we have faith, hope, and charity will bring you there and not leave you till you are answered, since you have placed your special trust in us to be your advocates and laid open all temporal and worldly trust, we three will not fail you. Therefore put your soul in comfort, and arm yourself with a sincere and whole confession, intending to do very satisfactory penance. And out of doubt, we hope you will do well if it is in your heart as you speak with your mouth, and otherwise, trust not in our friendship in any way but go and labor your supplication as effectively as you can, and be out of all despair, for we have faith, hope, and charity will not leave you for the trust that you have always had in us.\n\nWhere are you, dear soul that was with me, but late complaining that you must pay for a long while or eternally, and in my default and without remedy I have been in such dread, sorrow, and fear for you that nothing could console me. \"comfort me, until Faith and Hope came to me and asked if I was acquainted with Charity. I answered them seemly that I had never been acquainted or conversant with him, and I repent sore now that Faith and Hope have brought me to him. I have humbly and lowly submitted myself to him and cried him mercy for my presumptuous folly, promising that I will never deny him again and renounce all those who are his enemies. He loves not vengeance, hatred, and cruelty, and I faithfully promise that I will never deal with them again. I hope he has pardoned me, and he is in the company of Faith and Hope to intercede for me. She cannot contain the great joy, worship, and comfort she received from the Son of God for our redemption, nor the suddenly and moderately compassionate sufferings she endured in the times of his most precious painful and bitter Passion. I shall hear her consolations come to me.\" presence of that most royal and imperial prince and provide a supply to her, and therefore be of good cheer and suffer your pains patiently, though it be long, I hope it shall not be eternally. And good dear soul, while we are together or part, few or none would have compassion on your pain. See not how the world now lowers upon us every day and is ready to depart from us every day for little thing or nothing. Therefore, dear soul, the remedies that may be found through your wisdom I pray you find them, and I shall be quite agreeable to executing them. For I am at this hour as sorry as is possible for any wretch to be that I have brought you into the peril of danger that you are in, and as willing to do that which should ease you, and gladder than ever I was to do anything that has. I deeply regret and sorrowfully complain to you, my dreadful guardian, that throughout my long life up until my old age, I have not obeyed the commandments of almighty God in anything but misused my life in all seven deadly sins. I have sinned and occupied my five wits, setting aside all virtues and used and occupied all vices, serving and pleasing the devil, the world, and the flesh. I had knowledge of both good and evil and knew well that it pleased them, yet despised and displeased Almighty God. I spared not to displease God, but I feared to displease them. Now a sergeant of arms is with me, and he has cruelly commanded me to be ready every hour, for I do not know when I shall be called to my judgment. The certainty of death he has brought me into the grievous infirmity that no earthly medicine can cure. My enemies are so great in number and have overcome me and all my faults they brought with them. I well know they will accuse me. I have cried and called after my worldly friends for their help on my behalf, but they have answered me strictly and unfriendly, neither daring, able, nor willing to answer for me or excuse me. They have quickly departed from my good angel first due to fear, conscience, and my five wits hastening them away from me, leaving me destitute and alone. I do not know where to find succor or help, but I have met with Faith, Hope, and Charity, and they have promised me that they will speak to your most excellent benign grace and mercy on my behalf. I trust in your most pure, chaste virginity and unmarried maidenhood, for I have never in thought been unfaithful to you. I have always hoped and trusted in your mercies. I have heard it said that you are the mother of orphans, and I am a very orphan, fatherless and motherless. You are a dissolver of comfort and succor to all who are destitute, dissolved, and in need. I am indeed that lady, for I have neither. I seek only the help and comfort of no creature but you, my benevolent grace, who guide those who are astray and seek the means to return to the right way. A blessed lady, I have been so far astray that I fear and dread to call upon you for grace, but faith, hope, and charity have given me courage to call upon your most noble and benevolent grace. And so, good blessed lady, with a humble, dreadful, and sorrowful heart and mind, I beseech your most benevolent grace mercy and pity to set me on the right path of salvation and make me a partner in your precious son's bitter passion and in your merciful and motherly compassion. And as you have come to borrow Mary of Egypt for your blessed son, good lady, lend me that I shall never again willfully offend your blessed son or you, but deeply repent that I ever saw, heard, or did such things. Ony thou that hath displeased your blessed son or you, never in will to return to sin and wretchedness again but rather to die than willingly to do any thing that should displease my Lord Jesus or you. Now princes excellent and exceeding might and worthiness, all creatures as in duty my heart, lady, my worldly chief goods, pray your son to have mercy upon me since in all my greatest misfortune to your grace. I flee, I can no further refuse, and since my hope and trust is only set in you, be you my refuge now in this great tribulation, cover my sinful soul with the mantle of your mercy, and set your son's precious passion between me and eternal damnation. O Ihesu, my Lord, my God, most blessed son in whom is all plenteous grace and unthoughted mercy for all sinners that in steadfast faith and assured hope devoutly call upon you for help and grace, and humbly beseeching mercy and forgiveness of their misdeeds and offenses to you, I come as a supplicant and a. I beseech you, for this poor creature, who with a humble, sorrowful, and contrite heart continually sues for your grace and pardon. May it please you in your clemency to pardon his requests and complaints, and graciously to consider his needs and causes. He is greatly abashed and discomfited in himself, and as one utterly confounded, considering his grievous and deep sins by which he has provoked your wrath and indignation. By the same token, he is sore encumbered and stands in great danger from his enemy. He fears your dreadful judgment for he knows that if you do justice to him, he is lost forever. Yet, despite all this, he does not despair of your mercy, for he is in good opinion and trusts to rejoice in your pardon and to be reconciled to grace, for which he sues continually unto you as he may and dares. He knows himself so deeply charged in sin and so far elongated by sin that he thinks himself unworthy to approach to offer his own prayer. Therefore he implores me earnestly and specifically to whom he calls out pitifully and persistently with a tearful and mournful voice, and he does not cease to sob and weep so lamentably that my heart is moved to hear it. And truly, I cannot deny him any longer but to grant his prayers and to ask for your grace on his behalf, for he calls me the mother of mercy because I bore you, the very fountain and source of mercy, and have it in my power to be merciful to all sinners. And for this reason, he entrusts me with his case as if I should share in his labors and prayers on his behalf, and to seek the hasty reconciliation of his sins and to remind me that I was ordained by God to be a mediator between him and man. And truly, I allow his thoughts in this regard, for it is true that I ought to be that way, my dear lord and son, who descended from heaven to earth through me and became a partaker of human nature through me. So all. sinners who are not in a state of grace should be reconciled and restored to grace by me and become partakers of your joy by me. This is clearly signified in the figure of Aaron's rod, which bore a flower miraculously, as scripture testifies. The rod signifies me to you, for just as a rod grows directly upward and is the straight means between the rod and the flower, and he who wishes to bring the flower together must ascend by the rod or else bend the rod and cause the flower to stoop; so he who wishes to rise from sin must rise by me, and he who wishes to acknowledge your grace and receive your pardon must bow to me in prayer, so that I may cause you to stoop, that is, to incline too much to hear prayer and requests and to let your beams of grace descend upon them. Therefore, my dear son and lord, it is open and evident that I am ordained to reconcile mankind, and it is in a manner my duty and office to do so. Therefore, this wretched creature continually and unfatigably seeks cries to me with pitiful and dolorous complaint and urgently requests my help, not only because of his urgent suit and prayer but also for other reasonable and charitable considerations that move me to take up his causes. One reason is that he is closely related to me by spiritual connection, for we both have one father who is God, who is your father by creation, and one mother, the church, who is our mother by regeneration. Thus, he is my brother, and I am his sister. It seems unnatural to me, being a queen, to see my brother a prisoner while I am at liberty, in bliss, and he in torment. Therefore, I am compelled, as if by nature, to sue for his deliverance and reconciliation. Another reason is that since it pleased you of your great bounty and inestimable charity to recognize mankind, take of me your handmaiden flesh and blood and bone, and the said flesh and blood to offer in sacrifice for redemption of me and this, and all others whom it pleases you to call to your faith. I seem not to, for as much as in me lies to see that thing which you have so preciously redeemed and bought, as dearly as you bought me and with the same flesh and blood that you took of me, your humble creature and handmaiden. Another is this: I and every your other creatures before your party bowed to sue means to honor, to worship, to glorify you, in that we can or may. But so it is that in justifying this great honor and glory is to you and to your saints, according to your scripture, which says, \"Rejoice, angels of God, over one sinner who repents.\" That is to say, joy and gladness is to your angels the conversion of one sinner penitent. And in another place, your scripture says, \"There is more joy in heaven over one sinner who repents than over ninety-nine righteous persons who do not need repentance.\" In this name [is the sign] that more joy and honor is to God in recognizing a sinner who is in full and assured purpose to persevere in grace than in great multitudes of other righteous who never offended. Therefore, my lord, as I am bound to honor and glorify you, I am likewise bound to make intercession for the recognition of this your creature. In doing so, you shall be greatly honored and glorified. These are the things that move me to make intercession and to submit myself for him.\n\nFurthermore, I see in him great ability and likelihood to serve you and honor you, for he is entirely displeased with himself for having so gravely sinned and offended your grace. He is truly sorry and contrite, and he remembers his old sins not with delight or pleasure but to his shame and great remorse. He hates them perfectly, to such an extent that he would not offend again. The least of them for the whole world, he has set his intent and purpose to be here after all others, through your help and grace, and he will gladly do penance for his transgressions. He humbly submits himself to the correction of your church and willfully assents to pay the fine and suffer the penance assessed by your church, and to do satisfaction as is possible for him. And where he says he is not able or powerful to do satisfaction as he ought in this matter, he puts himself in your grace and commends himself to your great mercy and to the merit of your passion, which counteracts and prevails over all the penance and satisfaction that might be possible for anyone from Adam to the last creature born. And he pitifully cries to me and begs me to intercede my merits between your judgment and him, and to offer in sacrifice for him the sobbing and sighing, the sorrowful and lamentable. \"I wept for you in your tender age and childhood when Symeon prophesied to me your passion, and when I lost you in Jerusalem, enduring the sorrows during your painful and grievous passion, when the sword of sorrow pierced my heart. And truly, I am willing and glad to do so. I beseech you to accept my merits for him, as he graciously desires, and to place my sorrows and tears of pity in place of his penance and contrition. Furthermore, it may please you to consider the great labor and care of Faith, Hope, and Charity, and especially for Charity, who continually intercedes for him and never ceases to labor for him. She calls for me incessantly to see the expectation of his causes and undertakes for his absolution. You know that her desire and prayer cannot be voided or frustrated, but she must be graciously heard in all her worthy requests and desires. She has also received Faith and Hope on her behalf.\" this creature has professed to keep your faith inably and hope has put him in full assumption of your mercy, for though it may be that he sees not in himself whereof he may trust to receive your pardon, yet she shows him that in you is so great promptness of mercy and continual custom that you are wont and used always to forgive and have of natural property for being merciful to all sinners. Now, my lord, I commend all good abilities and dispositions unto grace in this creature by your suffrance. There is no more to do but that you let descend your grace to the vessel so disposed and that you vouchsafe to suffer him to receive your pardon and reconcilize him to your church and make him a member thereof the sooner and speedier for this my prayer and request. I beseech you, my most dear lord and son, who have always liked me to hear graciously and never. Suffer to depart bottles of petition for which be to you and to your most honorably and dread father, with the holy ghost, your equal perpetual joy, honor, and glory. Amen.\n\nHere ends a little treatise of the dying creature\n\nPrinted at London in Fletestreet at the sign of the sun by Wynkyn de Worde. Anno Domini MCCCCVII.\n\nSis humilis (Sic)\nVictus sum\nSuperbos punio\nWynkyn de Worde's device\nWynkyn de Worde", "creation_year": 1507, "creation_year_earliest": 1507, "creation_year_latest": 1507, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
]