[
{"content": "Here begins a little process or matter called The Chance of the Dolorous Lover, newly copied or made by Cristofer Goodwyn, in the year of our Lord God, 1450.\n\nUpon a certain time, as it befell,\nI was deeply pensive and thoughtful in my heart,\nFor many things which I well knew\nCould not be remedied concerning my part.\nTherefore, imagining from me to start,\nSuch thoughts and fancies coming through idles,\nAnd even so I began this little matter or process.\nFor as I have read in books and in old stories,\nOf all vices the chief root is Idleness,\nAnd if it be as wise men have told,\nWhich plainly did this vice confirm,\nThat of all sins Sloth is the chief master,\nInto which I least of all wished to fall,\nI made this treatise called The Chance of the Dolorous Lover,\nNot for any praise but to wake my spirits,\nWhich at that time were very rude and dull,\nAnd so I entreat you that you will read it through,\nOr listen to it, and so I trust that you will.\nThat which avoids the enemy is virtue. I took this work in hand, after which it conveys its meaning.\n\u00b6This ends the prologue.\n\nAs it happened to me for passage,\nThrough strange countries my solace to take.\n\nWhen the fields were resplendent and covered with grass,\nAnd with sweet herbs and delicate flowers,\nAnd birds melodiously singing on every bush or stake,\nI mean in the pleasant time of Autumn,\nWhich next to Ver is said to have the chief rule,\nAnd thus, as I rode myself alone,\nPondering things that were in times past,\nBy the space of three days and then about none,\nMy way I lost by riding over fast.\nThen I was full sorry yet at the last,\nA pleasant way I found, I thank God for his grace,\nIn which I entered and rode in an easy pace,\nFor my journeys which I had the days before,\nAnd also the ways that I had read wrong,\nHad made me very weary and also faint and sore,\nSo further on my horse I could not endure long.\nWherefore I thought myself to rest, and what I heard nearby.\nNearby was so melodious and sweet.\nI. Forgetting all my weariness, I went there with great purpose. I found myself before a small enclosed garden, surrounded by tall trees and strong hedges. Despite this, I entered quietly through the open gate, tied my horse, and dismounted.\n\nII. Once inside, I was struck by the sight of this little enclosure, which was round in shape and had an abundance of flowers. I heard a sweet song being sung.\n\nIII. In every corner and place of this enclosed field, I marveled at the sight, saying to myself that such another place could not be found where so many flowers bloomed.\n\nIV. I saw a path that led out of the garden, and in another place, I beheld a bird singing atop four flowers, releasing a sweet scent that quickened my spirits with its delicate aroma.\n\nV. The bird continued to sing pleasantly.\nWith her sugared notes very low and shrill,\nThat all around me placed her jocund voice did ring,\nWhom diligently to hear I stood full soft and still,\nAnd to understand I fixed my mind and will.\nThe ditty of her song, which was so certain,\nGod send every true lover his lady to obtain.\n\u00b6Then to this sweet bird or away I,\nAnd as I went, I stumbled on a bush,\nAnd almost had a fall, and with a ragged brier\nI was compelled to make a great rush,\nWherewith she was afraid and suddenly did flee,\nAnd would no longer tarry but with all her might.\n\u00b6Then I was sorry when I saw her gone,\nNotwithstanding I knew there was no remedy,\nAnd straight unto the place I walked alone,\nFrom which a little before I did see her fly,\nAnd when I was this foreseen place by,\nI knew not well whether I did wake or sleep.\n\u00b6So great a sweetness into my stomach did bite,\n\u00b6And what I was reused and came to myself again,\nI beheld the marvelous visage of this foreseen place.\nWhich was square and low, and plain,\nEncircled by high herbs and grass,\nSo that no man might see in but one space,\nWherein stood open the entrance I intended,\nThinking there to repose,\nAnd when I had entered this little green garden,\nWhich was smooth and low with herbs,\nIn all my life I had never seen,\nA bowerso pleasant, I wis,\nWherein stood in the midst,\nFour delicious flowers,\nEmitting marvelous sweet and delicious scents,\nAnd over this, as I lay right well, I beheld,\nWhat herbs and flowers they were, if I could discern,\nThen of all their names I might read as I would,\nThe first letters which were of beaten gold,\nSingularly set on every flower above,\nGrowing after the manner of a goodly tree's love,\nThe first flower to my thinking was of a crimson pure,\nBearing an A written upon it,\nWhich stood for the first letter of its name, I was quite sure,\nYet which flower it was, I lay pondering long,\nAnd when I had studied it all, I knew none.\nThe second flower was a violet, full sweet\nWith the first letter of its name written as an U. Both fair and great,\nIn all the world there could not be a better,\nThe third herb or flower which might be sweeter,\nWas Isope, of savour both good and wholesome,\nWhose name began with an I, as you tell,\nThe sovereign herb sage was the fourteenth,\nWhich excelled all other herbs in virtue,\nAs wise men reported in old time,\nWith an S as its first letter, as you mention,\nThe first letter of its name marvelously well known,\nThen I knew these four flowers among them,\nThis little bird sat by, or singing of its song,\nAll these four flowers so sweet and delightful,\nGrew like a true love, as I before told,\nHaving these golden letters without any fable,\nEach one its own which I gathered and spelled,\nAnd when I had set them together, I knew well,\nThat it was the name of my true love.\nWhome specifically I desired next above,\nAnd thus when I had read the name of my lady there,\nFrom whom I was parted not long before,\nSuddenly was changed all my merry cheer,\nAnd my heart began to be full heavy and sore,\nWith grievous groans and sighs more and wore,\nSo that in faith it was no great wonder,\nThough in a hundred pieces it had burst asunder.\nFrom her the parting was so grevious,\nWhom to the said flowers I might well liken,\nShe is so goodly and beautiful of face,\nSo courteous, so gentle, so amiable and so bright,\nThat in the wide world such another could not be found,\nSo full of grace and goodness.\nAs is this my own sweet lady and mistress.\nAnd when I had been a long time in this heavens,\nThe absence of my love right petulantly waylaying,\nIt came to my mind my sorrows to release,\nSome ballad to make which that I might sing,\nAnd thus I began right dolorously weeping,\nBy cause of her the sight I had lost,\nWhom in this world I desire most,\nO Miserable creature wrapped all in woe.\nFull well may I complain both mourn and weep,\nSince my lovely lady I have departed from,\nShe was so gentle, goodly fair and sweet,\nSo dulcet a bird or ever a man can get,\nWherefore I may say, alas, my mortal pain,\nFrom her departing nearly has slain me.\n\u00b6Sleep, you may, and that right shortly,\nWithout that I may within a little space\nHave of her a light or else right gladly\nWould I die even in this same place,\nAnd never to see no body more in the face,\nWherefore I beseech, Dame Venus above,\nTo send me again the sight of my true love,\n\u00b6Alas, unfortunate man, what thing did I mean,\nFrom her whom I departed, whom I so much set by,\nHas now out of her favor clean,\nI shall be cast, then may I both sob and cry,\nAnd also to be sorrowful ever till I die,\nWherefore alas, my mortal pain,\nFrom her to depart nearly has slain me,\n\u00b6O ruby-red ruby and pearl most orient,\nO jolly fellow, gentle and sweet flower, delight,\nO dainty diamond and most resplendent,\nO douliest blossom of a full great price.\nO sweet master above all creatures most wise,\nI beseech you, Dame Venus, above,\nTo send me again the sight of you, my true love.\n\nIn virtue to Maguelon I may account you,\nIn wisdom to Lady Flora you excel,\nIn meekness Grysilde you surpass,\nIn steadfastness to Clermont, that true lady,\nIn beauty to the Lady Eglantine I may liken you.\nAnd ever alas, my mortal pain\nFrom you, the departing, is near to have slain me.\n\nAlso, you have four letters in your name,\nIn token of love you should be true,\nOf which these flowers have the same,\nThat are so sweet and full of virtue.\nWherefore to them I may well liken you.\nAnd yet I beseech Dame Venus above,\nTo send me again the sight of my true love.\n\nThis unknown flower and violet in sweetness,\nThis Iseult so wholesome, this sage, so sovereign a time,\nYou pass and excel through your graces,\nAlso to this bird or any that before did sing\nWith your sweet voice, you may be likened, my dear sweetness.\nBut ever alas, my mortal pain.\nFrom you, departing, nearly has killed me\nAlas, dear lady, you are my only hope\nMy joy, my heart, and the substance of my life\nMy pain, my sorrow, and also my death, God knows\nAgainst which I can make no manner of strife\nNor other remedy I know but still mourn and sigh\nAnd yet I beseech, Lady Venus above,\nTo send me again the sight of my true love\nThat I might to your goodly person declare\nHow faithful I have been, how steadfast and how true\nBut alas, I fear that you are void and bare\nOf pity and compassion, which I full sore require\nFor then my woe and sorrow shall renew\nWherefore, alas, my mortal pain\nFrom you, departing, nearly has killed me\nAlas, I believe a Jew would take compassion\nKnowing my faithfulness and my loving heart\nWhichever to her I have borne with all my whole devotion\nAnd still purpose to do and never for to return\nFrom her, my mind though she be unfaithful.\nAnd yet I beseech, Lady Venus above,\nTo send me again the sight of her whom I do love.\nAlas, I am greatly to blame for calling her untrue. I have not yet revealed my mind to her goodness. Alas, I dared not for shame. Therefore, I am still in hope that I shall find her, my own true servant, both loving and kind. And yet, alas, my mortal pain from her departing has nearly killed me.\n\nShe is so gentle, so lovely and so meek,\nSo fair, so sweet, so good to more and less,\nThat whoever looks upon her thinks his heart will break\nFor the love of her, I am in such great distress,\nWhich is my own dear lady and mistress.\n\nTherefore, I beseech, Dame Venus above,\nTo send me again the sight of my true love.\n\nOf all her goodness, what should I more endure?\nThe half of which would not suffice,\nFor to declare it is an entire seven nights' worth,\nIf still I sat and never rose to depart.\n\nShe is so beautiful, so courteous and so wise.\nAlas, at this time I may no more sing,\nMy heart feels so weak and sore.\nWith lamentations and continuous weeping,\nWhich grows in me more and more each hour,\nFarewell, the best that ever was born,\nAlways beseeching Lady Venus above,\nTo grant me again the sight of my true love.\n\nFarewell, my sweetness, farewell, my dearest,\nFarewell, my health and solace with sharp pains,\nFarewell, the fairest that ever life bore,\nFarewell, for whom I am both pale and black,\nYet Christ's dear blessing has a sweet heart,\nBut alas, my mortal pain\nFrom you, the departing, has come near to slaying me.\n\nFarewell, farewell, my sweet life,\nFarewell, my death so sharp and strong,\nFarewell, fair bird and ever so dull,\nFarewell, for I cannot endure long.\n\nTherefore, this is the last of my song.\nYet, before I die, I beseech Lady Venus above,\nTo grant me again the sight or my true love.\n\n[There ends the ballad of the dolorous lover & the adventure that befell him, shown by vision in his sleep]\n\nAnd thus when I had made an end of this ballad,\nI began strongly to sob and weep.\n\"Beseech Dame Venus, some comfort me to send,\nAnd from all parallels keep my dear heart.\nThen, for pure weariness, I fell into a little sleep.\nAnd as I slept, the foreseen avis came to me,\nSaying, \"O thou slothful man and full of idleness,\nDost thou think with sluggishness to please thy lady,\nOr by alone complaining her sorrows to mend?\nNay, nay, it must be through great labor and pain.\nAnd here thou dost but spend thy time in vain.\nTherefore I counsel thee shortly to her to go,\nElse thy mind and purpose shall never come to.\nAnd be not afraid to show to her plainly\nAll thy mind and will requiring her of grace.\nAnd when she knows it's truth, then will she again\nGive some comfort and that within short space.\nOtherwise look never thy will to bring to pass.\nFarewell, for I go hence and look thou take good heed\nTo my foregoing words if thou purpose to succeed.\"\n\nSuddenly out of my sleep I awoke,\nAnd looked around but nothing I could spy.\"\nAnd I remembered what the bird had told me\nAnd in my secret mind I printed it surely, saying it was the best counsel I had heard in my life\nTherefore I concluded to rise and go my way\n\nAnd when I was by, I went softly to my horse, which I left behind\nWhen I went, I heard a song and found him in the same place\nWhere I had left him, I lighted and rode on, beseeching our Lord Jesus\nTo keep my lady and me and all true lovers\n\nGo forth, little quire, with full due reverence\nTo the princes of supreme beauty\nAnd humbly submit it to her majesty\nBeseeching her not to take it in disdain\nThis little work, which I took on with great labor and pain\nI took on hand to make, though unworthy of such things\nTherefore I beseech all you who shall read this little prose\nTo have me in no scorn.\nI. Nor me to disparage, though I so rudely enterprised such matters to take in hand, notwithstanding their irrelevance to me. But where amends are to be made, I pray you, with my whole affection, who intend to read or look upon this ditty. Finis.\n\nPrinted at London in Flete Street at the sign of the Sun by Wynkyn de Worde.", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "This present book is dedicated in four parts. The first part speaks of the land of Asia, which is the third part of the world. In the same first part, it is divided and treated as to how many realms are in the same part of Asia. How the realms are situated, and the second part of this book speaks of the emperors and kings who have been in the land of Asia since the incarnation of our Lord Jesus Christ. Of their acts and deeds in their times. Moreover, how they conquered their lordships. The length of time each one of them ruled and governed, and we shall follow the description hereof as it is found in histories of various nations of the eastern part of the world written in various letters and languages.\n\nThe third part treats of the histories of the Tatars. How their name began. And how they conquered those lands which they hold now in possession. In how many parts their lordship is divided, and who is lord and ruler of that part of their land which is most near to the holy land.\nThe fourth part of this book begins with the process of conquering the holy land, as ordered by the compiler of the book. Here is a brief table of all the titles in the said book, which you can easily find by the folio number.\n\nThe realm of Cathay, p. 1.\nThe realm of Tharsis.\nThe realm of Turquestan.\n\nThe realm of Corasme, ii.\nThe realm of Comania.\nThe realm of India.\n\nThe realm of Persia, iii.\nThe realm of Media.\nThe realm of Armenia.\n\nThe realm of Georgia, iv.\nThe realm of Calde.\nThe realm of Mesopotamia.\n\nThe realm of Turkey, v.\nThe realm of Syria.\n\nHow the king of Persia became the first emperor of Asia, vi.\nWhen the Saracens entered Syria.\n\nHow the Saracens entered the realm of Mesopotamia.\nHow the Saracens chose their sultan, vii.\nA conspiracy among the Saracens.\nThe first reign of the Turks in Asia.\nHow the Greeks were driven out of Asia.\nfo. viii.\n\u00b6How the christenmen layd sege to Antyoch.\n\u00b6How the Corasmyns conque\u2223red the realme of Persey.\n\u00b6What countrey the tartas in\u2223habyted first. fo. ix.\n\u00b6How Cangius Can was elect emperour of the tartas.\n\u00b6How Cangius Can was saued by a byrde. fo. x.\n\u00b6How and wherfore the tar\u2223tas wear feders.\n\u00b6How Cangius Can fyll sicke.\n\u00b6How Cangius Can them\u2223perour dyed. fo. xi.\n\u00b6How Hoctoca Can made warre in Asie.\n\u00b6Whan the tartas lerned first letters. fo. xii\n\u00b6Of the batayle yt was betwene the sowdan of turky & the tartas.\n\u00b6How Iochy conquered the re\u2223alme of Turquestan & Persie.\n\u00b6How Bacho and a great parte of his men wer drowned in the ryuer of Austrich. fo. xiii.\n\u00b6How Iochy receyued his brother Chacaday.\n\u00b6How and whan the kyng of Ar\u00a6meny laft his owne countrey and came to the kynge of the tartas / & how he required. vii. peticyons.\n\u00b6How them{per}our Mango Can and his barownes agreed to the vii. peticyons. fo. xiiii.\n\u00b6How Mango Can was christ ned at the request and desyre of ye kyng of Armeny.\n\u00b6Why Halcon sende for the\nKing of Armenia. fo. xv.\nHow Halcon departed from the realm of Syria. fo. xvi.\nHow Ginboga and the unnamed one,\nHow the sow (or pig),\nHow Albaga fo. xvii.\nHow Albaga took the traitor Parnana and put him to death.\nHow Albaga proposed peace. fo. xviii.\nOf the battle between Man and Albaga,\nHow Albaga and his brother were poisoned by their father. xix.\nHow the unnamed one was drowned by his people. fo. xx.\nHow Casan was deceived by the traitor Chapchap.\nHow the city of Hames was conquered. fo. xxi.\nHow they of Damas yielded to Casan.\nWhat the king of Armenia and Cotfo,\nHow the king of Armenia went to Cotfo. xxiii.\nHow the sultan made peace with the king of Armenia. fo. xxiv.\nOf the three kings who died,\nHow they of Lica knew of the enemy's approach. fo. xxv.\nThe manner and guise that the Tartars use among them.\nHow a king or prince should order them. fo. xxvi.\nHow the sultan orders his barons and knights. fo. xxvii.\nOf the subtlety of the sultan of Egypt to conquer cities.\nWhy they of Egypt\n\n(Note: The text appears to be a fragmented list or outline of a story, likely from a medieval or ancient text. It is difficult to determine the exact meaning or context without additional information. The text contains several missing words or phrases, likely due to damage or errors in the original document. The text also contains several abbreviations and archaic spellings, which have been expanded or modernized as necessary to improve readability. However, some ambiguities or uncertainties remain, and the text may require further research or context to fully understand.)\nyelded the\u0304 to the Sarasyns.\n\u00b6How the christe\u0304men were \nHow Elsy was poysoned. xxviii.\n\u00b6How Melecuaser was made sowdan of Egypt.\n\u00b6How the lande of Egypt was Hatred with the water of flud to Gyon. fo. xxix.\n\u00b6whan tyme is to moue warre. fo. xxx.\n\u00b6why they go into the holy la\u0304de.\n\u00b6How the ennemyes of the chri\u2223sten fayth was mynisshed.\n\u00b6How Carbanda kynge of the tartas profered hymselfe & his power to go to the holy lande.\n\u00b6Of the aduersities & prosperi\u2223ties of the ennemyes. fo. xxxi.\n\u00b6The names of the .ix. sowdans that were slayne and poysoned.\n\u00b6Prouicyon agaynst the sowdan of Egypt.\n\u00b6How imbassidours wer sende to Carbanda a kyng of ye tar\u2223tas yt the ennemys shuld haue nothi\u0304g brought to the\u0304. fo. xxxii.\n\u00b6How ye sowda\u0304 of Egypt shuld be brought subget to the christe\u0304 men and to the tartas.\n\u00b6Of the generall passage.\n\u00b6Finis.\nTHe realm of Cathay is cou\u0304\u2223ted and holden for ye moost no\u2223ble and rich re\u2223alm of ye world This Realme marcheth on the cost of ye Occean see. So many yles be there about in the see that men may\nThe people of Cathay are well known by that name. Their inhabitants are called Cathayans, among whom are found many fair and comely men and women according to their nation. However, all have small eyes and few of them have much hair. In their writing, they have letters which, in beauty and fairness of draft, resemble and are much like Latin letters, and they speak a language that is very different from other languages of the world. The belief of this people is very diverse; some believe in the sun, some in the moon, some in the stars, some in the nature of things, some in fire, some in water, some in trees, and some believe in oxen because they labor the land, upon which this people have their livelihood. Some people of this realm have no law nor belief at all but live as brute beasts, unreasonable. These same people, who are so simple in their belief and in spiritual things, are more subtle than all other peoples.\nThe people of Cathay are known for their corporeal or bodily works and abilities. The Cantabrians say that these people have excellent sight with both eyes due to their subtle insight in bodily works. In contrast, the Latins are believed to see with one eye, considering them less ingenious and less inventive. However, other nations label the Cathayans as blind, criticizing their subtlety. From this, we can infer that the Cathayans regard others as unintelligent and themselves as ingenious. This is evidenced by the many strange and marvelous things brought from the realm of Cathay, which demonstrate their subtleness and ingenuity in art and manual labor. The men of this country are not strong warriors or valiant in arms, but they are very subtle and ingenious. Through their ingenuity, they have often defeated and overcome their enemies with their engines. They have various types and manners of armor and engines.\nIn this land, there are wars, and money is current for commerce and universal disputes. This money is made of paper or four-sided, signed or printed with various signs of the lord of the same land. The same coin's value in courage varies with different impressions. With this money, they buy and sell all things concerning their exchanges, and when this money is impaired or worn out by age or otherwise, he who possesses it must render it up in the court of the lord of that land and in return receives new money of equal value. In this land, olive oil is in great scarcity and held at a very high price. And when kings and lords find it, they keep it as a great precious thing and for medicine. To this land of Cathay marches or borders no other land, save only the realm of Tharsis on the western part, where it joins nearest.\nThe realm of Cathay is bordered by deserts or the ocean. In the realm of Tarsey, there are three provinces or countries. The lords of these countries call themselves kings, and they all have similar letters and languages. The people of these countries are called Iobgotans. They have always been idolaters, and they continue to be so to this present day, except for the nation or kinship of the three kings who came to worship our Lord Jesus Christ at his nativity, as demonstrated by the star. The lineage of these three kings is still great among the lords of Tartary, who firmly and steadfastly believe in the faith of Christ. The people of this land of Tharsay do not eat flesh or drink wine, nor do they kill anything that lives. They have good understanding and are very ingenious in learning arts and sciences.\nThe realm of Cytes is rich with great temples where they hold their idols, which they hold in great reverence. In this same land, corn and other seeds grow in abundance. However, they have no wine, and consider it a great sin to drink it. This realm of Tharsis borders the Orient or East with the realm of Cathay, mentioned earlier, and the Occident or West with the realm of Turquestan. Towards the north, it borders the desert, and to the south, it borders the province called the Land of the Sun, which is between the realms of Cathay and India. In this realm, fine diamonds are found.\n\nThe realm of Turquestan borders the realm of Tharsis to the east, Persia to the west, Corasme to the north, and extends towards one head of the wilderness of India to the south. Few good cities are in it, but many great plains and large fields of productive and good land are there.\nThe people are mainly pastors or herdsmen, and they live in huts and other portable houses. The chief city of this realm is called Hoctecar. In this land, little or no wheat or barley grows. The people mainly eat and are sustained by millet, and they have no wine but drink ale and other kinds of drinks. The people of this land are called Turks, and most of them believe in the false doctrine of the law of Mahomet. Some of them have neither law, faith, nor belief. They have no letters suitable to their language but use the letters of Arabya's cities and towns where I frequently encountered them.\n\nThe realm of Corasme is well fortified with cities and towns, and the land is abundant and well-stocked with people. There is enough corn grown, but they have little or no wine. This same realm of Corasme borders towards the east, toward a part of the desert containing\nThe realm of Comany is about a hundred days' journey in length, extending towards the west to the Latin Sea (Mare Chaspium), known as the Sea of Cypus in English. To the north, it borders the realm of Comany. To the south, it borders the realm of Turquestan. The capital city of this realm is named Corasme. Its people are called Corasmines. They are all pagans and have no law or letters of their own. They believe as the Greeks do and are under the obedience of the patriarch of Antioch. In their churches, their singing and service is much diverse. They celebrate and consecrate as the Greeks do, but their language is not Greek.\n\nThe realm of Comany is one of the greatest realms in the world. This land is ill-habited due to the great disturbance of the air of the same land. Some parts of it are so cold that neither man nor beast can live there due to excessive coldness. And some other parts and territories in the same land are so hot in summer that no man can endure there.\nThe land of Comani is entirely plain, but no tree grows there from which I can make timber, nor does any bush grow except in certain places where the inhabitants have planted some trees for gardens and orchards. A great part of the population dwells in tents, and their chief fuel for fire is dried animal dung. This land of Comani borders on the realm of Corasme on the east, and on a great desert on the same side towards the west. It marches towards the great sea and the sea called the Sea of Reme to the north, and to the realm of Roussy to the south. It extends to the greatest flood known in the world, which is called the Flood of Etyl. This flood freshens every year, and sometimes remains frozen the whole year, in such a manner that men and beasts pass over it as on solid land on ice floes, or along the banks of the same flood grow some small trees, but on the other side, there are none.\nPart of this flood to the west and toward the south dwell various nations of people who cannot consider themselves part of the realm of Comania and are not obedient to the king of Comania. These nations inhabit about the mountain of Caucasus, which mountain is very great and high. On this same mountain are bred many great birds of various kinds and all are white in color. This mountain of Caucasus is between two seas, that is, the great sea which is on the west part of the same, and the Sea of Caspias which is on the east part of the same. This Sea of Caspias has only one entry towards the Ocean sea; all the remainder within is like a lake or standing water. But for its greatness, it is called a sea or Mer. For it is the greatest and largest lake in the world. This lake or Mer of Caspias extends for itself from the mountain of Caucasus to the head or beginning of the realm of Persia, and it departs in the east all the way to the country of Asia. And that same part which is on the east side of this lake\nis called Asya ye lesse or lower Asya. But that part which is on ye West syde is called Asya the greter / the water of this Mer is nat salt but fresshe & swete / and in the same is great abou\u0304dance of diuers fysshe Also in this same lande of Coma\u2223nie are founde wylde oxen / and in the foresayd mer of Caspys be di\u2223uers yles in which byrdes of son\u2223dry kynde make theyr nestes / and namely fawkons & marlyons / of suche shape and quantyte yt none lyke may be fou\u0304de any where els / saue in the same yles. The chefe cyte of the realme of Comanye is named Sartay which was i\u0304 aun\u00a6syant tyme a ryght good & ryche cyte but at this tyme it is welnere all wasted and dystroyed by the Tartaryans.\nTHe realm of Inde is a ve\u2223rye longe lande / and bor\u2223dreth alonge vpon the Occean see\nwhich see is called in those cou\u0304tre is the see of Inde. This realm of Inde begi\u0304neth at the bou\u0304des of ye lande of Persy / & so exte\u0304deth forth to a proui\u0304ce or lande named Ba\u2223Toward the north wher kynge Alexandre e Ba\u2223layses. In the same land of\nIn this realm of India, Saint Thomas the apostle preached the teachings of Christ and converted many provinces and countries to the Christian faith. However, due to their great distance from other lands where Christianity is practiced, few are left in this land to uphold the faith, as there is only one city where Christian men reside. Towards the south of this realm is the Toccaan Sea. In these areas, Indians or men of India inhabit, all of whom are black and go naked due to extreme heat. They all worship idols. In these areas are found precious stones and excellent spices. Among these islands is one prominent one named Ceylon, where the best rubies and saffrons of the world are found. The king of this island possesses the most valuable and largest ruby in the world. During his coronation, the king holds this ruby in his hand.\nThe kingdom of India is shaped like an island, as it is surrounded by the ocean on all sides. From this city of Hermes, they pass through a narrow sea passage to the city called Courbaeth. In this city and the surrounding country, there are found strange birds called Popyngays, and the same country is as rich in these birds as Spain in these parts. In the same land, merchants find all kinds of merchandise; little wheat and barley grow in this land, but the people there eat rice, milk, butter, dates, and other fruits of which they have great abundance.\n\nThe realm of Persia is divided into two parts, but it is all one realm, for one lord has always had governance over it. The first part of this realm of Persia is extended by the western part.\nThe land of Persia, named Physon, extends towards the Caspian Sea to the north and the Indian Sea to the south. This country is generally plain and is divided into two parts: Borraca and Semorgraunt. The people are called Persians and have a distinct language. They primarily live as merchants and farmers. The wicked and false sect of Mahomet spread among them, causing all Persians to become Saracens and believe in Mahomet's false law. The other part of Persia begins at the Physis flood and extends to the realm of Media and Armenia to the west. It marches at one province of India's realm and in some parts at the ocean sea and the land of Media. In this part of Persia are two great cities: Nezabor and another unnamed.\nThe realm of Media, to the east, begins at the realm of Armenia and extends to the Araxes, which is on the ocean sea. In the realm of Media, there are great mountains and in the realm of Media, there are few playing rivers. In the realm of Armenia, there are begin numerous realms held by one lord. The length of the land of Armenia begins at the realm of Persia and extends to the Port of Ferro, also known as the Iron Gate. King Alexander commanded that this city should be fortified because of the various nations of people that were gathered deep in Asia, which he did not want to pass through the great Asia without his command. The said city is near the Caspian Sea and is called the great mountain of Caucasus. The breadth of the realm of Armenia from this city extends to [unclear].\nThe realm of Mede in Armenia has numerous great cities, among which Towers is the most renowned in the land of Armenia. In Armenia, there are great mountains and broad plains, large waters and floods, salt and sweet, with an abundance of fish. The people inhabiting the land of Armenia are named differently according to the regions they inhabit, and they are good men of war, both on foot and horseback. Regarding their armor and clothing, they follow the custom of the Tatars because they have been under their rule for a long time. There are various tribes, some named Armonoses and others Alcen. In Armenia, there is a great mountain, the greatest of which is named Ararat. And there, the Ark of Noah was set after the Deluge, but no one can ascend that mountain due to the great noise and tumult that prevails both in winter and summer. However, at the mountain's summit, a great black thing appears, which they say is the Ark of Noah.\n\nThe realm of Georgia, towards the east.\nThe mountain is called Aberts, located in a region inhabited by various peoples, hence named Alaine. The realm of George extends towards the southwest, reaching the province of the Turkish realm. The length of the realm of George extends along the sea towards the south and ends with the Great Armenian. This realm of George is divided into two realms: one named George, and the other Abcas. The realm of George is under the jurisdiction and subjection of the Persian emperor. The realm of Abcas is populous and fortified, never subject to the Persian emperor or the Tatars. In the realm of George, there appeared a great marvel which I dare not tell or repeat unless I had seen it myself. There is a province in George called Haynsen, which is a three-day journey in length or thereabouts. The extent of this said province lasts in every place.\nob\u2223scurite yt no man is so harde to co\u0304e into ye sayd lande / for they cannat cum out agayn. And the dwellers within the same lande / sayde that\noften tymes ther cometh noyse of men / cockes crowyng / & horses ne\u00a6ynge. And by a fuldd that cometh out of that place come tokens ap\u2223pering that ther is resorting of pe\u00a6ple. Verily they fynd in thistores of Armeny redyng & Georgi that ther was a cruell em{per}our in Per\u00a6sy named Sanorelx this em{per}our worshypped the ydols / and cru\u2223elly persecuted the criste\u0304men. vpo\u0304 a day he co\u0304mau\u0304ded yt all they that dwelled in Asye shuld come to do sacrifice to ye ydols / & they yt wold nat come shuld be put to deth. A\u2223mong the which it happened that some true criste\u0304men receyued the martyrdom or thei wold sacrifice ye ydols. some sacrified for fere of deth / & for fere of losyng of thir te\u0304\u2223porall goodes / & the other fledd a way into the mountayns. In that tyme inhabyted dyuers good cri\u2223ste\u0304men in a cou\u0304trey which is cal\u2223led Morgan. which criste\u0304men for soke their goodes &\nThe cruel emperor fled towards Greece. When they were in the country mentioned, the said cruel emperor met with them and commanded that all the Christian men should be cut into pieces. The Christians made a great cry to our Lord God. Shortly after, a great darkness came upon them, blinding the emperor and his men. The Christians escaped, but the emperor was carried away in the darkness. They shall remain there until they believe to the end of the world.\n\nThe realm of Caldees begins towards the east, starting at the mountains of Media. It extends to the great city of Nineveh, the old city which is near the flood of Tigris. This Nineveh is the city spoken of in the holy scripture. In it, Jonas the prophet was sent to preach the commandment of God. This city is now all wasted, but because it still appears impressive, it is seen that it is one of the greatest cities in the world. The border of the realm of Caldees towards the south begins at a city called Maraga.\nThe text extends to the South towards the ocean sea. The greatest city in the realm of Calde is called Babylon. In this land, Nebuchadnezzar brought the children of Israel, when he took Jerusalem. In the realm of Calde, there are great plains and few mountains, and not many coming waters. The people inhabiting Calde are called Nestorians and use Arabic letters / & keep the false law of Muhammad.\n\nThe realm of Mesopotamia, towards the east, is near the flood of Tigris. It extends by the Euphrates to the city of Rhais, which is set upon the flood named Eufrates. This city of Rhais was King Agar's, to whom our Lord sent the prophet Jonah. Near this city is the land of Baram, in which dwelt Abraham and his kindred in ancient times. When our Lord commanded him to leave this land and cross the Euphrates / & come to the land of promise, that is the Holy Land, as is contained in the Bible. This is called the Land of Goshen & the land of Mesopotamia, because it is between the two great rivers Tigris.\nThe realm of Mesopotamia begins at a mountain called Sanson in Armenia and extends by midday to the Arabian desert to the east. The land is rich in great plains and beautiful mountains, full of fruit and abundant resources. One of the mountains is called Symar, and the other Lysson. In this realm, there is not much running water, but the people drink well water from cisterns. The inhabitants of this Mesopotamian land are Christians, some Syrians, some Armenians, and Sarasins. The Syrians and Sarasins of this country live in peace, with no fighting among them. They are mainly shepherds and farmers, except for those who live in a country called Meredyn, who are good archers and called Cordyns.\n\nThe realm of Turkey is very rich, with mines of silver and brass, as well as other valuable resources. There is also an abundance of wine, fruits, and other produce.\nThe realm of Cattalus extends from the great Armenia towards the Orient and the realm of George, towards the west, and has no end with any other land. It extends in length along the sea side and towards midday ends part with the second Armenia and with Syria. Part of it extends to the Greek sea and to the sight of the island of Cyprus. The said realm of Cyprus is called the Greek land of all the people of the Orient, for in ancient times the Greeks kept that land as their own and ruled it through officers they sent there every year. After the Turks took possession of the said lordship of Turkey, they appointed a lord among themselves whom they called their sultan, and from that time the Turks inhabited the land and it was named Turkey. There are many good cities. The first province is called Helicon, which is the noblest city of Elis.\nThe second province is named Cappadocia, the city of the great Caesar of Greece. The third province is called Syria, and there is the city of Salern. The fourth is called Bithynia, and there is the city of Nicomedia of Greece. The fifth is called Quissusion, and there is the city of Ephesus. The sixth is called Depictory, and there is the city of Nicaea. The seventh is called Pisidia, and there is the city of Germania Polis. The eighth is called Galatia and there is the city of Trapesond, and this only province was made a realm within a few years. For when the Turks took the lordship of Turkey, they could not take the city of Trapesond nor any place near it, because there were so many strong castles. And so it remained for the emperor of Constantinople, and the said emperor had a custom to send a bailiff, called a duke, to govern the land. It happened that one of the dukes rebelled against the emperor and took the lordship of Trapesond for himself and made himself emperor. All they who were subject to him.\nThe realm of Syria begins at the Euphrates river and extends to the city of Gaza, which is toward the Greek sea and the head of the Egyptian desert. The breadth of the realm of Syria toward the south begins at the city of Baruth and extends to the Mount Royal crag toward the east, ending at the realm of Mesopotamia to the south with the second Armenia and part of it. In the realm of Turkey, there are four types of people: Greeks, Arms, Iabobins, and Turks, who are Sarasyns. The Greeks inhabit the cities, engage in trade and labor on the land, while the other shepherds dwell in tents in the winters and summers and fed their beasts. The realm of Syria, toward the east, begins at the Euphrates river and extends to the city of Gaza, which is toward the Greek sea and the head of the Egyptian desert. The breadth of the realm of Syria toward the south begins at the city of Baruth and extends to the Mount Royal crag toward the east, ending at the realm of Mesopotamia to the south with the second Armenia and part of it. The inhabitants of the realm include Greeks, Arms, Iabobins, and Turks, who are Sarasyns. The Greeks live in the cities, engage in trade and labor on the land, while the other shepherds dwell in tents in the winters and summers and feed their beasts.\nThe realm of Turkey ends at the Greek sea and the Arabian desert. The realm of Syria is divided into four provinces, each with a king in ancient times. The first is called Seyne; the second, Palestine, which contains the city of Jerusalem; the third, Antiochia, with the great cities of Halap and Antioch; the fourth, Silicia, where the apostle Paul was born, now called Armenia because the enemies of the Christian faith took this land from the Greeks. The Armenians regained the realm of Silicia, and the king of Armenia now holds it by the grace of God. The realm of Syria is inhabited by various peoples: Greeks, Armenians, Jacobites, Nestorians, Sarasins, Syrians, and Maronites. The Christians hold the territory of Geysis, as they were obedient to the Church of Rome in ancient times. They speak the Arabic language and use the service.\nThe office of the Church is in the lands of the Greeks, where the Maronites hold the lands of Jacob and have a league and letters from Araby. This people inhabited around Mount Lebanon and toward the parts of Jerusalem. They are good men of arms. The Syrians are men now, but the Maronites are few among them. Among them there are valiant men. The realm of Syria is twenty days' journey in length and five in breadth, and in some places less, according to the desert of Araby and the sea.\n\nAfter speaking of the fourteen principal realms in Asia, we will speak of the emperors of Asia, who have held the lordship of Asia after the birth of our Lord Jesus Christ, as recorded in the histories of the Orient.\n\nAs Saint Luke says in his gospel, the emperor of Rome, Caesar Augustus, held the lordships of the whole world at that time when our Lord Jesus Christ was born. After that came a king of Persia, who was called Cosroses. He rose against them.\nIn the year of the incarnation of our Lord 532, the evil one Mahomet entered the realm of Syria. He first took the obedient city of Damas from Roman hands and then occupied the entire realm of Syria. Afterward, they besieged the city of Antioch. When Emperor Heraclius' men arrived at a plain named Poffert, the Sarasyns met them and began a great battle that lasted long. However, at the end, the Sarasyns emerged victorious. So many men were slain in this battle that the bones of the fallen are still visible in the field. The Greeks say of this event:\nThe city of Antioch was so fraught with strife that they delivered the land into the Saracens' hands by appointment. Then the enemies of the holy faith occupied Cilicia, Capadocia, Lycia, and other rich lands, from which they rose in such pride that they equipped galleys and ships and went to Constantinople. First, they arrived in Cyprus and took a city called Constance, where was the grave of St. Barnabas the apostle. After they had taken all the riches of the said city, they broke down the walls to the foundation, and never since has the said city been inhabited. Then they departed and came to the island of Rhodes and took it, along with other diverse islands of Roman lands, and brought prisoners innumerable. Afterward, they went to Constantinople and laid siege to it both by sea and land. The citizens were in great fear, and they cried, \"Have mercy, Lord,\" fortunately for them, God, who is merciful, sent a great tempest of wind and rain.\nThat all the Saracen galleys were broken, and almost all the enemy drowned. The Saracens then returned without doing anything else. When the Christian men of Constantinople saw that they had been delivered by God's grace, they declared a solemn day for worshiping God in honor of their salvation. This day is still kept every year with great reverence. After the Saracens had recovered for a certain time, they intended to gather a large number of people to take the realm of Mesopotamia and Calde, which were under the lordship of the realm of Persia. The king of Persia, who was called Asobari, fearing the great might of the Saracens, sent his messengers to the king and to the lords his neighbors who were at the side of the Phison river. He requested their help and support, promising great gifts to all who would come. And upon that, they came together to the realm of Turkey with about four thousand armed men, called Turkmens, and they marched forward.\nThe Persians and their allies crossed the Phison river, but due to the custom of this people to bring wives and children with them, they could not undertake long journeys. The Sarasyns in the realm of Calde, who had seized the said realm, feared that if the Turkish host joined forces with the Persian host, they would not easily subdue their own men from the realm of Persia. They consulted with the king of Persia, who could not refuse. This led to a great battle in a city called Maraga, which lasted a long time and resulted in the death of many men on both sides. The king was killed in the battle, and this occurred in the year of our Lord 533.\n\nAfter the Sarasyns had taken the lordship of Persia and various realms in Asia, they chose one of their own to rule over them, whom they called the Sultan.\nThe king in Latin tongue, the aforementioned Sarasyns took the lordship of the land of Great Asia, except the realm of Abcas in Georgia and a country in the realm of Armenia called Glasegarfordis. These two countries held out against the Sarasyns so well that they could never have the lordship of it. And there, the Christian men fled to a faraway place for fear of their enemies, the Turkmens, who came to help the king of Persia. We will say something briefly because their history will be clearer with a better understanding. The aforementioned Turkmens came to a land called Corasten and there they heard news of the undoing of the Persians and the king's death. Therefore, they decided to hold this said land of Corasten for themselves and thought they should keep it well against the aforementioned Sarasyns. It happened that the Sarasyns gathered a great host and came against them. The Turkmens, fearing the battle, sent their messengers to the Caliph.\nThe Caliph commanded the Baldachin nobles to receive the Turkmens under his command. This pleased Caliph and the nobles, and they chased the Turkmens out of the land of Corasten and settled them in another land where they would not fear rebellion. The Turkmens lived under the nobles' rule for a long time, until the nobles took the lordship of Persia, Media, and Calde. In this way, they converted all the Turkmens to the false law of Muhammad.\n\nLater, the Caliph of Baldach summoned all the oldest and wisest men of the Turkmens and asked them to believe in Muhammad's law. He asked them to teach other Turkmens to believe the same and promised them great grace and honor if they complied with his command. The Turkmens without a law were easily persuaded by the Caliph's will.\nTurks were 124 nations who were made all Sarasyns, except two kinships that were deceased among the others. And they began to love the Turks and to do them honor and grace. And so long they dwelled there that the Turks multiplied in goods and people, and there humbly and wisely kept themselves. And the Sarasyns kept the lordship of Asia for four centuries and eighteen years, and after they lost the said lordship, as we shall describe hereafter.\n\nIn that time, it happened that a great debate fell among the Sarasyns which lasted for thirty years, that the sultans and the lords of the lands would not obey the sultan of Baldach, but they rose against him. And so the Sarasyns' power began to wane. In Constantinople at that time was a valiant emperor, who was called Diogenes. He began valiantly to enter into the lands that the Sarasyns had taken from the Christian men in the time of Emperor Heraclius, and to recover the noble cities of Antioch, for example, and Mesopotamia, the other lands.\nIn the year of the Incarnation of our Lord, 1100, the Turkmens began to have the lordship in Asia in such a way that when the Turkmens were multiplied in men and goods and saw the great trouble among the Sarasins, they thought to rise again. Therefore, they came together and chose among them a king named Salyoth. Before that, they had never had a lord from their kin. They began so valiantly against the Sarasins that in a short time they had and occupied the lordship of Asia. But they did no grief to the Caliph of Baldoche, but they yielded him great honor, which is why the Caliph more feared than loved Salyoth, lord of the Turkmens. But not long after, Emperor Salyoth died, and after him, his son was made lord, who was called Doloryssa. This man declared war against the emperor of Constantople and took various lands and castles from the Greeks. And after.\nHe sent one of his cousins named Artothe to the realm of Mesopotamia, giving him the realm and all other lands he could gain against the Greeks. Artothe, who was very valiant in arms, went with a great number of men and laid siege to a place called Solyma, which had long served his father. Solyman was powerful in arms, so the Persian king Alpasselem sent a great number of soldiers to aid Solyman in Capadocia and granted him permission to take all he could from the Greeks. Solyman then entered the realm of Turkey and took cities, realms, castles, and almost all the land, placing them under his lordship. For this reason, he changed his name and was called Solymansa. The historians mention Godfrey de Bouillon's passage, where he fought with the pilgrims and caused them much harm as they passed through the lands of Turkey.\n\nAfter the death of Alpasselem, the Turks.\nEmperor And his son was made Emperor, named Melacaceraf. He sent a commandment to Artoth, sovereign of Mesopotamia, and Solimansa, sovereign of Turkey, to go and lay siege to the city of Antioch. Therefore, they gathered a great host and laid siege to Antioch, which the Greeks kept. Not long after, they took it, and the Greeks were driven out of all the lands of Asia, by the might of the enemy of the Christian faith. After Melacaceraf, the Turkish emperor died, leaving two children. The first was called Baliraroth, who kept the lordship after him. But his brother, who was more valiant in arms, occupied a great part of the lands of Persia. At that time, Godfrey of Bouillon passed through the land of Baliraroth, who was then the emperor of Asia, and Solimansa was sovereign of Turkey. Solimansa did many enterprises against the pilgrims as they could pass through the lands of Turkey.\n\nWhen the Persian emperor understood that the Christians had laid siege to the city\nof Antioch, he brought together a great people from the realm of Turkey and sent for them to reinforce the city. Or the Turks could have come, but the enemies were so great that they laid siege around the city. Therefore, the Christian men who had laid siege before were themselves besieged, and at the end our pilgrims fought against this great number of enemies so well that, by the grace of God, the others were all defeated. Corbaram, the chief captain, was killed. Those who escaped from the battle returned to Persia and found that their emperor Balyraroth was dead. His brother would have taken the lordship, but his enemy did something to him and killed him. Great trouble arose among the Sarasins, so much that they could not agree to make an emperor or a general lord. Instead, they began to make war against one another. The Greeks and the armies of the great Armenia entered upon them and drove them out of all the lands of Persia, both their wives and children.\nAnd so they went into Turkey and there they kept the lordship in great prosperity until the coming of the Tatars, who occupied the land and lordship of Turkey, as will be declared hereafter. In the realm of Coramy's was a people that dwelt in the mountains and in the fields fed their beasts. These men understood that the realm of Persia was without a lord, so they thought to conquer it lightly. And then they came together and chose a lord among them, who was called Ilaady, and when they had done this, they went to the noble city of Troy without any contradiction from any man, and there they dwelled and made their lord Ilaadyn Emperor of Asia, for they thought to occupy other realms of Asia as they had taken the realm of Persia. Coramy rested there certain days and there they were all full of goods and riches of Persia, of which they took such great pride that they entered the realm of Turkey and thought to have occupied it.\nenjoyed it, but the Sultan of Turkey called Ibrahim gothered his host and fought against the Crusaders, driving them out of Turkey. Ibrahim's emperor was slain in battle, and those who escaped went into the realm of Mesopotamia. Then they gathered in the plain of Rohas and took an oath to enter the realm of Syria, which was at that time governed by a Lady. The Crusaders came and brought together their host again, entering into Syria. And this noble Lady gathered her men in the citadel of Halap, near the Euphrates, came to meet the Crusaders, and fought a great battle. But in the end, the Crusaders were overcome, and fled towards the Arabian desert. After they passed over the Euphrates near the castle Racabe, they entered into the realm of Syria and came to the province of Palestine, which is in the realm of Jerusalem, and did great damage to the Christian meadows.\nas it appears in the history of Godfrey of Bulloigne and the last of the Corasmians began to murmur and would not obey their lord. And then they departed, some going to the sultan of Harman and to other sultans, who were five in Syria. When the Corasmian duke, called Beretall, saw that his men were wasting away, he sent his messenger to the sultan of Babylon and offered him his service. The sultan was very pleased and received him with a good will, and did great honor to the duke and those who came with him. The Corasmians were then dispersed by all the sultan's lands because he would not have them all together. And because of that, the power of the sultan of Babylon rose much due to the coming of the Corasmians, who before were quite small. In conclusion and in short time, the nation of the Corasmians came to nothing. And then, after the Tatars, began to have lordship.\n\nThe land and country there, where the Tatars dwelt, is first between the great mountain range of Belian of this mountain range\nIn that country, Alexander spoke to the historians as he made mercy on the wild men he had found. In the beginning, the Tartras lived there as beast-like men who had no faith nor law. They wandered from place to place, feeding like beasts. Other nations kept them as subjects, to whom they were servants of various Tartan lords named Malgoths. They came together and appointed captains and governors among them. And so they multiplied so much that they were divided into seven nations. To this day, these nations are considered more noble than the others. The first of this nation is called Tartar; the second Tagoth; the third Curach; the fourth Iason; the fifth Sonithe; the sixth Mangly; and the seventh Tebethe. It happened that these seven nations dwelled under the subjecthood of their neighbors, as was before said. A poor old man named Cangius saw in a dream a vision, which to him seemed a knight in armor on a white horse, who called him by name.\nCangius told him that the god of his immortality was the one who would make him ruler over the seven nations of the Tartars, named Malgothz. By him, they would be delivered from their long-lasting savagery and receive worship from their neighbors. Cangius rose up cheerfully upon hearing Christ's words and recounted the vision he had seen to all the gentlemen. But they would not believe him and mocked him. Consequently, the night following, the captains of the seven nations saw the white horse in a vision as Cangius had described. This horse, commanded by the immortal god, instructed them to obey Cangius and keep all his commands. Therefore, the seven captains abovementioned gathered the people together and paid homage and reverence to Cangius. They did the same to their natural lord.\n\nThe Tartars then arranged a seat in the midst of them all and placed a black carpet on the ground, seating Cangius upon it.\nvii. The captains of the seven nations raised him up with the said carpet and set him upon the seat. They named him Can and showed him all honor and reverence as to their own lord.\n\nOf the solemnity that the Taras did to their lord, no man should marvel at it, for perhaps they could do no better or have no fairer clothes to set him on, but for that they would not change their first usage. It is marvelous seeing that they have conquered so many lands and realms yet they keep their first manner, for they will choose their lord and twice I have been at the election of the Tartar emperor. They assemble together in a great field, and he who should be their lord they caused to sit upon a black carpet and place a rich seat in the midst of them all. Then after came the noblemen and the chief of his kin and lifted him up high and set him upon the seat, and after they did him all honor and reverence as to their natural lord, and for all the lordship or riches that he possessed.\nThey have conquered, they would never change their first gesture. After Caesar was made emperor by the common will and consent of all the Tartes, he first wanted to ensure their obedience. He commanded three decrees. The first decree was that they should all believe and worship one immortal god, by which he was made emperor. And the Tartes began to believe and worship God, and claimed His name in all their works and deeds. The second decree was that they should view and enumerate all those able to bear harnesses, and on every ten, one captain should be appointed, and over every hundred, a captain, and over every thousand, a captain, and they called the company of the thousand \"Thomas.\"\n\nAfter he commanded the captains of the seven nations and lineages of the Tartes to yield up all their arms and lordships. And they should hold and pay to him as he should ordain.\nThe third commandment that Caesar made was thought cruel to them all, for he commanded the seven named captains that each one should bring his eldest son before him. He commanded them that every captain should strike off his son's head, which command they thought was felonious, not because they feared the people, but because they knew well that Caesar was made emperor by divine command. And so every one of the seven captains struck off his son's head. When Caesar knew the good will of his people and saw that they would obey him unto death, he commanded that they should be appareled in knights' armor with him.\n\nWhen Caesar had arranged and wisely ordered his battle, he entered the lands of those who had long kept the Taras subjects and fought with them and overcame them all, and put their lands under his subjecthood. After that, Caesar went forth.\nIn a country or land and all things went as he willed. One day, it happened that Cangius Can rode with a small company and met with a great number of his enemies, who set upon him sharply. Cangius Can defended himself valiantly but at last his horse was slain beneath him. And when Cangius' men saw that their lord was in the presence, they lost heart and began to flee. Their enemies chased after them and paid no heed to Cangius Can, the emperor, who was afoot.\n\nWhen Cangius Can saw that he hid himself in a little bush nearby, the enemies who had won the battle began to search for those who had fled. And as they would have searched the said bush where Cangius Can was hiding, a bird that is called a duke perched upon it. And when those who sought for Cangius Can saw the bird sitting upon the said bush where Cangius Can was, they supposed no one was there. And they said, \"If anyone were there, the bird would not sit there,\" and so they left.\nCangius Can went away, thinking no one should be in the said bushel. When night came, Cangius Can went out of the bushel and did so much that he counted his adventure to all. And the bird shone upon the bushel there, causing his enemies to search in vain for him. Then the Tartras rendered thanks to God, and from thence they had the said bird, which was called duke in great reverence. Whoever might have a feather of the said bird gladly would have it on his head. I have mentioned this in the history to let you know from whom the Tartras derived their feathers on their heads. After that, he assembled his host together and fought with his enemies, defeating them and putting them all under his subjection. Cangius Can conquered all the lands from there to the mountain of Belgan and held them, so much that he saw another vision as will be told.\nAfter defeating the lords of all the lands on this side of the Mountain of Belgan, King Cangius had a vision one night. In this vision, he saw the White Knight again, who said to him, \"Cangius Can, the will of the immortal god is that you pass the Mountain of Belgan. You will conquer the realms and countries of various nations, and you will reign and be lord over them. And this is how you will know that what I say is the will of the immortal god.\n\nRise up and go to the Mountain of Belgan with all your men, and when you arrive there where it joins the said mountain, you shall descend with all your men and kneel nine times against the Orient, and pray to the immortal god that he will show you the way. And he will show you the way, so you may pass with all your people.\n\nWhen Cangius Can was awakened from his sleep, he believed well in the vision and commanded his men to prepare to mount their horses.\nAfter passing the mountain of Belgian, Cantius Cantus and his army found much marshy water and the land deserted. They suffered greatly before reaching good lands and plenty.\nOf all things, they stayed in the country for many days and rested. And it pleased God that a great sickness took Cangius Can, and then he commanded his twelve sons to come before him. He commanded them that they should always be of one will and accord and gave them such an example. He commanded that each one of them should bring an arrow. And when the twelve sons had come together, he commanded to his first son that he should take all the arrows and that he should break them with his hands. But his first son could not break them with his hands, and then he took them to his second son but he could not break them either. And then Cangius commanded that the arrows should be gathered and commanded the youngest of his sons to take each one of the arrows by themselves and that he should break them. And when the child had broken all the twelve arrows, Cangius turned towards his children and said to them, \"Why could you not?\"\nBreak the arrows as I commanded you, and they replied because they were all together. Then he said why has this little child broken them, and they answered because he broke each one himself. Then Cangius said it will be so as long as you are all of one will and one accord, your lordships shall last, and when you shall be separated one from another, soon after your lordships shall tear apart and will not continue. Many more commands and examples were given to his children and to his men by Cangius, which the Tartras keep in great reverence.\n\nWhen Cangius Can had that done, saying he could not live long, he made one of his sons, the best and wisest lord and emperor after him. And he commanded that they all should obey and serve him as their natural lord. And this said son was called Hactoc. After that, the good emperor and first of the Tartras died and passed out of this world, and his son Hactoc held the lordships.\nAfter this hymn, we will end the story of Caesar. Before that, we will explain how the Tartes have the number nine in great reverence and honor, in worship of the nine kneeling ones and the nine feet that the sea retreated and made a way of nine feet. Where they passed all, they mounted Belgyan by the command of God. The Tartes have the number nine in great reverence. Therefore, he who will present anything to his lord and wishes that his presentation be received graciously, he must present the number nine, and this is the custom of the Tartes to this day.\n\nOctoceses, who was emperor of the Tartes after the death of his father Caesar, who was both good and wise, and his people loved him well and were faithful and true to him forever. Octoceses Can thought to conquer all the land of Asia, and before he departed from the land, he wanted to know the power of all the kings that were in Asia, and he wanted to know which was the most powerful.\nThe Purpuran, intending to fight first with him as he believed he could easily overcome the other if he conquered the mightiest, sent a wise and valiant captain named Gebesabada, along with ten thousand fighting men, to explore the land of Asia. They were instructed to examine the state and condition of the land and, if they found any mighty lord whom they were unable to resist, they were to return promptly. As Hoctoca commanded, Gebesabada and his ten thousand Tartars entered the land of Asia stealthily, and there they took cities and lands. If the inhabitants were aware or had time to prepare for battle or defend themselves, they killed all the armed men, but they caused no harm to the people. They took horses, harnesses, provisions, and all other necessary items and advanced so far into the land that they reached the mountain of Cocas. For this mountain of Cocas\nOne cannot pass the depth of Asia into Greater Asia except by the license of the people of a city that King Alexander besieged on a narrow sea touching the mountain of Coca. This city was taken by ten thousand Tatars in such a manner that the inhabitants of the said city had no space or time to defend themselves. They then took this city and all that was in it, and put all the men and women to the sword. After that, they broke down all the walls of the city because whatever should come against them, they should find nothing to oppose them. This city was once called Alexander in ancient times, but now it is called Porte de Fer. The renown of the Tatars spread over all the countries and lands, and it happened that the king of Georgia, who was called Yinaims, gathered his host and came against the Tatars and fought with them on a plain called Morgam. The battle lasted long, but at the end, the Georgians were forced to flee in defeat. The Tatars\nThe troops reached a city in Turkey called Arseon. They understood that the Sultan of Turkey was nearby and had assembled his host. The Tatars dared not go any farther, as they were not equal to facing the Sultan of Turkey. They turned back again by another way to their lord. They found him in a city called Amlect and reported all they had done and found in the land of Asia.\n\nWhen Hocotoca understood the manner and condition of the land of Asia, he believed that there was no prince who could withstand him. Then he called his three sons and gave them great riches with a large number of armed men. He commanded them to enter the land of Asia, conquering all the realms and lands. He commanded his eldest son Iochi to go toward the parties of the Occident to the river Phison. He commanded his second son Bacho to keep his way.\nTo the southward, toward Septition, and to the least called Chasada, came Hoctoca, who commanded that he should ride toward the south. In this manner, he departed his three children and sent them to conquer these lands and provinces. After that, Hoctoca spread his host abroad by the countryside, so much that the forefront of his host reached the realm of Cathay, and the other front, the realm of Trase. In those parts, the Tartras learned letters, for before that time they had no letters, and therefore, the dwellers of the said country were all idolators. The Tartras began to honor the idols, but many of them confessed the immortal god greater than the others.\n\nAfter this, Hoctoca gave to his eldest son, who was called Bacho, thirty thousand Tartras called Tanachy, that is, conquerors, and commanded them to go that way, where the ten thousand Tartras kept, and that they should tarry in no land till they should come into the realm of Turkey, and moreover, he commanded them to prove if\nThey were able to fight against the sultan of Turkey, and if they had seen that his power was too great, they would not have fought with him, but they would have done so much to one of his children that he would have given them help and soldiers. And then, after they met, the battle of Ba\u00e7o began with thirty thousand Taras coming so far that they reached the realm of Turkey. There, he understood that the sultan who had driven away the 100,000 Taras was dead. After him, one of his sons named Giriacadyn was made lord. This sultan was greatly afraid of the Taras coming, and he gathered and waged all manner of men that he could have \u2013 Barbarians and Latins. He had two captains, one called John de la Limynate, who was from the pleas of Cyprus, and the other called Boniface de Molins, who was from the city of Venice.\n\nWhen the sultan of Turkey had gathered his host from all the parties, he came and fought with the Taras in a place.\nIn the year of our Lord 1443, the Battle was great and many men were slain from both parties. However, at the end, the Tatars gained victory and entered into the lands of Turkey, conquering the said lands. After this, not long after Hoctoca, the Can of the Tatars died. And after him, one of his sons was made lord, named Guyot Ca. This Guyot Ca lived not long after him. One of his cousins was made lord, named Mango Ca, who was very valiant and wise and conquered many lands and lordships. However, at the end, as a man with a great heart, he entered upon the sea. And as he laid siege to an island that he would have taken by the sea side, the men of that land, who were cunning, sent for men who could swim underwater. They entered under the vessel in which Mango Ca was. And they remained so long under the water that they broke the vessel in several places, allowing so much water to enter the said vessel of Mango Ca.\nMago Can took no heed until the said vessel was well near full and began to sink under the water. And so Mago Can, captain of the taras, was drowned along with them. His men returned home again and made his brother, Lord it was called Cobila Can, the new captain of the taras, who ruled for 42 years. And they were made Christian and closed a city which is called Ioing, larger than Rome. Cobila Can, the fifth emperor of the taras, dwelt in this city until the end of his days. We shall leave speaking of Mago Can and return to speak of Hocotoca Can's children, Halcon and his heirs, and his works.\n\nIochy, the first son of Hocotoca Can, rode toward Occident with all the men that his father had given him. He conquered the realms of Turquestan and Persia to the left. Then he went to the flood of Phison and found the country full of all goods and dwelled there in peace and rest, multiplying in great riches. And to this day, the heirs of the...\nThe man named Iochy holds the lordship of the said land. Two lords, Chapar and Thochay, share the lordship. They are brothers and live in peace.\n\nBachus, the second son of Hoctoca Ca_, led an army given to him by his father towards the northern parties. He reached the realm of Comany. The king of Comany, intending to defend his land, gathered his host and fought against the Tartars. However, the Comans were defeated. The Tartars drove the Comans to the realm of Hungary, and many Comans still reside there.\n\nAfter driving the Comans out of the realm of Comany, Bachus entered the realm of Roussy and conquered it. He also conquered the realms of Gezer and Bulgary. Later, he reached the realm of Hungary and found some Comans there, whom he took captive. After this, the Tartars advanced towards Germany.\nRufer says that the Tartras attempted to pass by Almain through the duchy of Austria. They thought to pass by a bridge that was there, but the duke of Austria caused the bridge to be garnished so that the Tartras could not pass over. When Bacho saw that he could not pass over the bridge, he heard into the water with his horse and began to swim. Then he commanded his men to pass over swimming, where he put himself and his men in great danger. Before they could pass over, their horses were so weary that they could swim no longer. And so Bacho and a great part of his men were drowned in the river of Austria or they could pass over or reach the other side.\n\nWhen the other Tartras who had not entered the water saw their lord Bacho and his company drowned, they were full sorry and heavy and went back to the realm of Roussi and of Comany. And never after did the Tartras enter Almayn.\n\nThe heirs of the said Bacho hold the lordship of the realm of Corasme,\nrealme of Coma\u00a6ny / and the realm of Roussy. And he that is nowe lorde was Hocto\u2223ca\nCan\nCHacaday the thyrde son\u0304 of Hoctoca Can with his me\u0304 that his father had gyuen vn\u00a6to him rode toward the Southe / tyll he came to the {per}\u2223ties of Inde the leest. And there he founde moche voyd lande and no men dwellynge therin. And so he coude nat passe but he lost his men and many of his beestes. Af\u2223ter that he went towarde the Oc\u2223cydent / and dyde so moche that he came to his brother Iochy and re\u00a6hersed to hym all his fortune.\n\u00b6Iochy receyued his brother & his company full humbly & gaue vnto them part of his landes that he had co\u0304quered. And in contine\u0304t were the two brothers to gyder & there men in good peace and rest. And he that is nowe lorde is cal\u2223led Baretath.\nIN ye yere of our lord god a thousand two houderde and thre & fyfti. Hayton ye king of Armeny of good remembraunce seyng that the tar\u00a6tas hadde conquered all the coun\u00a6treys and realmes to the realm of Turkey. He toke counsayle for to go to the kyng of the\nThe king of Armenia sent Tartas and his goods and friends to take with him. The constable of the realm of Armenia, Sir Symme Batat, was dispatched by the king's counsel to the realm of the Tartars and to Lord Mango Can. He brought him many rich presents and was courteously received.\n\nOnce he had completed all his tasks for which his brother, the king of Armenia, had sent him, very likely he stayed there for four years before returning to Armenia. When he informed his brother, the king, of what he had done and found, the king secretly assembled an army and went privately with his men through Turkey, so as not to be recognized. He met with a captain of the Tartars who had previously defeated the sultan of Turkey. The king of Armenia informed him of his plans to visit the emperor of the Tartars. The captain then provided him with an escort to bring him to the port of Ferrara.\nThe king found other company that brought him to the city of Maleth. There was Mango, the chief of the Tartars, who was eight glad to receive the king of Armenia. He received him honorably and gave him great gifted certain days. He made his requests and required of the emperor seven things.\n\nThe first thing that the king required of the emperor was that he and his men should become Christian men and be baptized. The second thing he required was that perpetual peace and love should be between the Tartars and the Christian men. The third he required that in all the lands that the Tartars had conquered and should conquer, the churches of the Christian men as priests, clerks, and all religious persons should be free and delivered from servitude. The fourth thing the king required of Mango was to give help and assistance to deliver the holy land out of the Saracens' hands and to put it again into the Christian's hands. The fifth he required that he would give...\ncommandment to the Tatars in Turkey to help destroy the city of Baldach and the Caliph, who is the chief and teacher of the false law of Muhammad. The sixth request was for a privilege and commandment that he might have the help of the Tatars near the realm of Armenia when he required them. The seventh request was that all the lands which the Saracens had taken that were of the realm of Armenia, and which had come into the hands of the Tatars, should be restored freely to him. And also all the lands which he might conquer against the Saracens that he might hold them without any contradiction of the Tatars in peace.\n\nWhen Mago understood the king of Armenia's requests before his barons and all his court, he answered and said: \"Since the king of Armenia has come from far-off countries into our empire of his own free will, it is meet that we fulfill all his requests. To you, king of Armenia, we shall say as we are emperor \u2013 we shall be baptized first and shall: \"\nBelieve in the faith of Christ and shall baptize all of our household. We shall keep all the faith that the baptized hold to this day, and to other things we shall give them counsel to do likewise, for the faith will have no one by force. The second request we answer and will that perpetual peace and love shall be among the baptized and the Tatars. But we will that you shall be pledge that the baptized shall hold good peace and true love towards us as we shall towards them.\n\nWe will that all the churches of the baptized, priests, clerks, and all other secular or religious persons of whatever degree or condition shall be free and delivered from all manner of hurt, both of body and goods.\n\nAnd upon the death of the holy land we say that we shall go personally with a right good will for the honor of our Lord Ihu Christ. But because we have much to do in those parts, we shall commission to\nOur brother Halcon will go with you to fulfill this task. He shall deliver the holy land from Saracen power and restore it to the Christians. We will send our commandment to Bacho and other Tartars in Turkey, and to others in that country, that they shall obey our brother Halcon. He shall take the city of Baldach and destroy the Caliph, our mortal enemy.\n\nRegarding the privilege that the king of Armenia requests to have help from the Tartars, we will that the privilege be divided all according to his own mind and pleasure, and we command and confirm it.\n\nAll the lands that the king of Armenia requested to be restored to him, we grant with a right good will. We command our brother Halcon to yield to him all the lands that were of his lordship and more, over which he may conquer against the Saracens. And by special grace, we give him all the castles near his land.\n\nWhen\nMango Can finished all the petitions and requests of the king of Armenia. Soon after, he had a bishop christen him, who was the chancellor to the said king of Armenia. And after he had all his household servants baptized, and many other men and women, he then ordered men-at-arms to go with his brother. Halcon and the king of Armenia, with a great company of armed men, rode until they reached the river Phison. They did so well that after six months, Halcon had occupied the realm of Persia, taking all the lands and territories there where the Assassins dwelt. These were men without faith or belief, save that they had a lord called the Old Mountain, to whom they were so obedient that they put themselves to death at his commandment.\n\nIn the said land of Assassins was a strong castle well fortified with all manner of things, called Tigado. Halcon commanded to take it.\nOne of his captains of the Tartars was to lay siege to the said castle, and he should not depart until he had taken the said castle. And then the Tartars waited to besiege the said castle for 27 long years without any disturbance. At last, the Assassins surrendered the castle due to lack of clothing and for no other reason. When Halcon understood the taking of the said castle, the king left Halcon and returned to Armenia, where he stayed for three and a half years in good health, thank God.\n\nAfter Halcon had ordered the guard of the realm of Persia, he went into a delightful country named Soloch and stayed there all summer when the weather was cold again. Halcon then went and besieged the city of Baldach, and the Caliph who was master and teacher of Muhammad's law was there. And when he had gathered his host, he caused the city of Baldach to be assaulted on all sides. He did so much that they took it by force, and all the men and women they found they put to the sword.\nThe Caliph was brought alive before Halcon. So much richesse they found in the city of Baldach that it was wonderful to behold it. Then Halcon commanded that the Caliph with all his treasure should be brought before him. And he said to the Caliph, \"Do you not know that all this treasure was thine, and you mine?\" And the Caliph answered, \"I.\" Then Halcon said to the Caliph of Baldach, \"Because you are master and teacher of Mahomet's law, we shall divide the feeding of these precious treasures and riches that you have loved so much in your life.\" And then Halcon commanded that the Caliph should be put in a close chamber, and that some of his treasure should be laid before him, and he should eat of it if he would. And in the same manner the wretched Caliph ended his life.\nWhen Calyf was in Baldach,\nHalcon took the city and Calyf and all the surrounding lands. He departed, appointing bailiffs and governors in each place as he saw fit. He showed great honor to the Christian men and subjected the Saracens to great servitude thereafter.\n\nA woman named Descopacon, a good Christian woman of the lineage of the three kings who came to worship the nativity of our Lord Jesus Christ, caused all the churches of the Christians to be rebuilt and had all the temples of the Saracens destroyed. She put them in such great servitude and subjection that they dared not come out.\n\nAfter Halcon had rested for a year and his men in the city of Rohais, he summoned the king of Armenia to come to him, for he was inclined to go and deliver the holy land and restore it to the hands of the Christians. The king of good memory was very glad of this command.\nGathered a great host of valiant men, on foot and horseback. In the time, the realm of Armenia was impoverished, so he raised 12,000 horsemen and 12,000 infantry. I have seen this in my days. When the king of Armenia came, he held a parliament and council at Halas, on the death of the holy land. Then the king said to Halas, sir, the sultan of Hala, holds the lordship of the king of Anyia and Syria. Since you intend to go to the holy land, I think it best for you to lay siege first to the city of Halas, which is the strongest city in the realm of Syria. For if we take the city of Halas, all the others may be easily taken. Halas was well pleased with the counsel of the king of Armenia. Then he laid siege to the city of Halas, which had very strong walls, but the Tartars took the city by mines they had made under the ground and by other craft and ingenuity they employed, they took the city by force in nine days. However, within the city was a castle.\nThat was so strong that it protected those within a league's distance after they had taken the city Great abundance of riches and other substance was found within the city of Halapa. Halapa was taken, and after that, all of Syria.\n\nIn the year of our Lord God, one thousand two thousand and three thousand. When the sultan of Halapa, who was at that time in the city of Damascus, understood that the city of Halapa had been taken by the Tarantines, and that they had taken his wife and children, he did not know what to do but surrender himself to Halcon, thinking that Halcon would render to him his wife and children and part of his land. Then Halcon sent the sultan's wife and children to the realm of Persia because he wanted to be more secure of him.\n\nAfter that, Halcon bestowed great riches among his men, and to the king he gave a great number of goods. He also gave him of his lands and castles that he had conquered.\nAnd especially those near the realm of Armenia. After the king fortified the castles with his men, Halcon then sent for the prince of Antioch, who was the king of Armenia's son, and showed him great grace and honor. He gave him all the lands and lordships that he had taken from the Saracens.\n\nAfter Halcon had arranged all that was necessary about the city of Halap, Damascus, and the other lands they had conquered and taken from the Saracens, he intended to enter the realm of Jerusalem to deliver the holy land to Christian men again. A messenger came to him and brought word that his brother was dead and had passed from this world, and that the barons were fighting to make him emperor.\n\nWhen Halcon heard this news, he was deeply saddened by his brother's death. And by the counsel of his men, he went away and left one of his barons named Garboga with ten thousand tartras to keep the lands.\nIn the realm of Syria, he ordered that all lands previously in disputed hands be restored. After that, he journeyed toward the East and left one of his sons, named Agaba, at Thores. Halcon then departed for the realm of Persia. Upon learning that Cobila, his cousin, had been made emperor, Halcon understood the news and returned to Thores, where he had left his son and servants. While Halcon remained at Thores, new tidings reached him from Barta, who at that time held the lordship that Bacho had held. Barta had been drowned in the flood of Austria as he was attempting to enter Halcon's lands. Hearing this, Halcon gathered his host and marched against his enemies. A great battle ensued between Halcon's men and Barta's on a frozen river or lake. The great weight of the men and beasts caused the ice to break.\nThere were drowned above thirty thousand Taras. Both parties then returned without doing any more and made great lamentation for the death of their friends. Ginboga, who had left with him ten thousand Taras in the realm of Syria, went to the Palestine borders. The land was kept in peace, and the people there worshiped and loved the Christian men greatly. Ginboga traveled much to recover the Holy Land. However, the devil put great trouble between him and the Christians, as those from Saite and Belfort came together to make a raid and robbed the said towns from the Sarasins. Some were slain, and some were taken prisoners. One of Ginboga's men was in that countryside and went with them.\nAfter the Christian men, with a small company, rode back on horseback, and as he began to reproach them for what they had done and intended to take the prey they brought. Some of the Christian men attacked him, and he understood that the Christian men of Seyth had slain his newcomer. He rode with his men and came to Sarapte. As many Christian men as he found, he put to the sword, but the people of Sarapte fled into the isle, and few were slain. Ginboga ordered fire in the city and broke the walls; he never again had trust or love with the Christian men of Syria or his own men. In that time, the Barca began war against Helcon, as we have said before. The sultan of Egypt gathered his army and came into the Palestinian countries. In a place called Haymelot, he fought with the Tartars, but they could not withstand the sultan's power.\nThey fled back with their captains. It was said that Gynganga was slain in the battle. The Tartars who escaped from the said battle went into Armenia. At the time, the realm of Syria turned to the sultan's power, but some cities that were by the sea that the Christian men kept remained. When Helcon understood that the sultan of Egypt had entered the realm of Syria and had killed them, he gathered his host and sent to the king of Armenia, the king of Georgia, and the other Christian men of the parties of Syria, that they should be ready to go with him against the sultan of Egypt. And when Helcon had all his army ready to go to the realm of Syria, a sharp sickness took him and he died, and so his death delayed the going into the holy land. After him, his son Albaca, and Ambla his uncle, should confirm him as lord, which thing he did with a good will because he knew well that Albaga was the best and the wisest son.\nHalcon, known as Albaga Can, began his reign in the year 1044. Albaga was very valiant and wisely kept his lordship. He was fortunate in all things except for his refusal to become Christian, as his father Halco had been. This led to disputes with his neighbors, which prevented him from overcoming the sovereign of Egypt. Consequently, the Egyptians threatened to invade his lands and wage war against him. Because of this policy, the sovereign of Egypt had great Christian territories in Syria, and for this reason, the Christians lost the city of Antioch and many other places, as it is written in the chronicle book of the Holy Land.\n\nBendosar, sovereign of Egypt, was mighty and powerful. He sent his host into Armenia, but the king was away in Taras. Then his two sons gathered the powerful host of Armenia and came against Albaga.\ntheir enemies and fought with them. The battle was great, but at the end, the Christians were overcome. Of the two sons, one was taken prisoner, and the other was slain in battle. And then the Sarasyns entered the land and wasted all of Armenia. The Christian power was greatly diminished because of that, and the might of the Sarasyns was greatly increased. When the king of Armenia learned of this news about his sons and the land, he was much sorrowful and thought in his mind how he might harm his enemies. Then he went to Albagh and to the other tartars, seeking and praying that they would come to help the Christians. The king traveled much but Albagh would not go because he had war with his neighbors. The king, seeing that he could not have help so soon from the tartars, sent his messengers to the sultan of Egypt and confirmed peace with him to intend that he might have his son out of prison. The sultan made a agreement with the king that he would\nThe king rendered one of his fellows named Sangholagar to him, who was kept by the Tatars, and he should yield to him again the castle of Halap that he held, and he should give to him his son in return. The king did so much that the Tatars gave him Sangholagar, the soldier's fellow, mentioned above, and the king yielded to the said fellow the castle of Trepessache, as well as two other castles that he had destroyed at the soldier's request. In this way, King Hayton's son, Baron Lynon, was delivered from the Saracens' prison.\n\nAfter this, King Hayton, who had done great good to Christianity in his life, gave his realm and lordship to his son Lynon above named, and left the pride of this world and took the order of religion, changing his name after the gift of the Armenians and was called Macaires. Then King Hayton died as a monk in the year of our Lord one thousand two hundred and twenty-eight.\n\nThe son of King Hayton, Baron Lynon, sent messengers to Albagh to come.\nFor the purpose of recovering the holy land and confounding the power of Egypt. At that time, the sultan of Egypt entered with his power into the realm of Turkey. He killed and drove out all the Tatars who were there and took many lands and countries. By a traitor whom Albaga had made chief captain of Turkey, named Parnana, who turned and was obedient to the sultan of Egypt, took great pains to drive the Tatars out of Turkey. When Albaga learned of this, he gathered his host and rode hastily; for in forty days he made but fifteen and came to Turkey. The sultan, knowing of the Tatars' approach, dared not stay but fled away hastily. Albaga sent his men forward and before the sultan could return to the realm of Egypt, the Tatars took the last part of the Saracen host in a place called Lepas Blaur. They entered the Saracen host and took two million horsemen and gained great tribute, and moreover they took five million houses of the Cordons that were in the said place.\nWhen Albaga had taken all the lands and had ordered the realm of Turkey to his pleasure, he called before him the king of Armenia and proposed that he should hold the realm of Turkey at his pleasure, since the king of Armenia and his kindred had always been true to the Tatars. The king of Armenia, as a wise man, thanked Albaga much for such a gift but excused himself, saying he was not sufficient to govern two realms.\nThe king of Egypt took much labor to harm the realm of Armenia. The king of Armenia advised Albagani that he should not give the lordship of the realm of Turkey to a Saracen. This counsel pleased much to Albagani, and so he would not allow any Saracen to have land or hold in Turkey.\n\nAfter that, the king of Armenia prayed to Albagani that he would go or send his brother to deliver the holy land from the Saracens' hand and give it to the Christians again. Albagani promised him that he would do it with a good will and commanded the king of Armenia to send to the pope and to the kings and lords of the Christians of the Occident that they should come or send their men to help the holy land to keep the lands and the cities they should conquer. Then the king of Armenia departed and returned to his lands and sent his messengers to the pope and to the kings of the Occident, and whatever he had ordered, which was necessary for the realm of Turkey. He came to the realm of\nCorastes remained at his household / Bedonar was poisoned as he returned to Egypt and could not live to reach the city of Damas. The Christians rejoiced at Bedonar's death, and the Sarasins were greatly sorrowful, for he was a valiant man of arms. After Bedonar's death, one was made sovereign, called Melechset, but he did not stay long, for he was removed from the lordship. And one called Esly was made sovereign.\n\nWhen the time and season came for Albag to ride into the land of Egypt, he first sent Magadamor with 30,000 tartars and instructed them to occupy King Anyas of Syria. He would ride after. And if the sovereign came against them, they should valiantly fight with him. And if the sovereign dared not come to battle, he commanded them to occupy the lands and cities and deliver them into the Christians' hands to keep. Magadamor rode with 30,000 tartars that Albag his brother had given him, and the king of Armenia.\nput him in his company with a great number of horsemen. When Mangada and the king of Armenia entered into the realm of Syria, they wasted the Sarasins' land as far as the city of Hames, which is in the middle of the realm of Syria. Before this city is a fair plain, and there was the sultan with all his power. The Sarasins on one side, and the Tartars and the Christian men of the other side, began to fight. The king of Armenia, who commanded the right part of the host, set them in array and attacked the left part of the Sarasins' host, defeating them and driving them back three leagues and more. The constable of the Tartars, called Halmach Bech, attacked the right part of the Sarasins' host and overcame them. Then each of them went to a city called Thara. Mangada, who remained in the field, came upon a company of Bedouins, and put him in great fear, as a man who had never seen battle before, and without reason departed from there.\nThe field was left with Victorius. The king of Armenia and his constable, who had pursued their enemies, returned. When the sultan saw that the Taras were departing from the field, he went up on a hill with four thousand horsemen. When the king of Armenia returned from the defeat and found Magadamor missing, he was greatly distressed about the way he had gone and rode after him. Ameleth the constable waited two days for his lord Magadamor and was also greatly distressed about the way he had gone and when he learned that he was gone. He rode after with his men until he reached the river Euphrates and could not overtake Magadamor. Thus, due to Magadamor's absence, they left the field and the battle when they had the victory. The Taras returned to their countries, but the king of Armenia suffered great trouble and heavy loss of his people due to lack of provisions. The men and beasts were so weary they could not go on. They then departed separately and went by various ways, where the Sarasins were.\nAnd they dwelt in the said countries which took and slew many of the Christians. And so most part of King of Armenia's host was lost, and almost all the gentiles were slain. This misfortune happened in the year of our Lord God 1482.\n\nWhen Albaga learned of this news, he sent and commanded that his barons should come to him with all haste. And so Albaga gathered a great host to him.\n\nAfter the death of Albaga, the barons came together and elected one of Albaga's brothers, who was called Tangader. This Tangader was greater than any of the other brothers. When he was a child, his name was Nicholas; but after he was made lord, he took the Saracens' company and called himself Mahomet Can. He put all his wit to convert the Tatars to the false law of Mahomet. When many of the Tatars were converted to the Saracens' law, this Mahomet, who was the devil's son, broke down all the Christians' churches and commanded them not to worship the law of\nChryse/ or the name of Chryse and removed all Christian priests and religious men. He preached Muhammad's law throughout his land. And he sent his messengers to the sovereign of Egypt, making a promise of peace and love. He promised the sovereign that he would cause all the Christians in his land to become Saracens or else put them all to death. The Saracens were pleased, and the Christians were sorrowful and in great discomfort. They did not know what to do but put themselves in the mercy of our Lord God. For they saw great persecutions coming upon them. Muhammad sent messages to the king of Armenia, the king of Georgia, and other Christian rulers in the East, urging them to come to him. The good Christians were in great turmoil and fear. Throughout the time that the Christians were enduring such tribulation under the rule of this evil Muhammad, but God was with those who believed in Him.\nMahomet's brother and a new convert named Morgo rose against him, revealing to Emperor Cobla Can how Mahomet had destroyed temples and urged the Tartars to return to Saracen law. When Cobla Can understood this, he issued a command for Mahomet to cease his evil deeds or face opposition. Mahomet was displeased and killed his brother. Afterward, he went to take Argon's strong castle on a mountain. Mahomet laid siege to the castle, and eventually Argon surrendered, saving his own life and that of his servants.\n\nOnce Mahomet had his new convert under his control, he delivered him to one of his constables to keep. Mahomet then ordered his men to approach the convert softly while he himself went towards Thoris, where he had left his wife. He commanded:\nA constantable that he should secretly kill his new Argon and bring his head to Thoris. A great, mighty man found him, one whom Argon's father had nurtured and done much good to. This man held great power over them all, and they obeyed him. He came to Thoris and, incontently, he cut him all into pieces. And in this manner, the cursed dog Mahomet finished his life, in the second year of his reign.\n\nIn the year of our Lord God, 1285. After Mahomet was dead, Argon was made lord of Taras, and the great emperor confirmed him in his lordship. And because Argon was much more worshipped than any of his ancestors, this Argon was fair and pleasant of countenance, a strong man of body, and ruled his lordship wisely. He governed his lordship well and loved and honored much the Christians. And the churches of the Christians that Mahomet had broken down, Argon caused to be rebuilt.\nIn the year of our Lord 1289. After the death of Argon, his brother Kalgato held the lordship. This said Kalgato did not believe in good governance nor was he worthy of arms. Instead, he behaved like a foul beast, indulging in gluttony with denteth meres and drinking sweet wines to fill his belly. He ruled for six years.\nHe kept his lordship. For the great displeasure that was in him from his own people began to hate him and to despise him, and at the end, his own people drowned him. After the death of this Kalgato, one of his cousins was made lord, who was called Baydo. This said Baydo was a good Christian and did much good to the Christians, but he lived not long in this world.\n\nAfter the death of Kalgato, Baydo had the lordship of his brother. This man, as a good Christian, caused the churches of the Christians to be rebuilt and commanded that none should preach the law of Muhammad in his land. The Sarasins, who were greatly multiplied, were sore grieved. And then the Sarasins and the Tatars sent messages to Consan, Argon's son, and promised him that they would make him lord and that they would give him Baydo's lordship if he would forsake the Christian faith. Consan, who set not much by the faith of Christ, was lightly turned, for he was much covetous to have the lordship, and was content to do so.\nAfter theydesire. Whereupon Cosan rose, and Baydo gathered his host and came against Cosan, and knew not the treason of his people.\n\nWhen Baydo thought to come against Cosan, all those who kept Muhammad's law departed and went towards Cosan. When Baydo discovered his men had betrayed him, he turned back, but Cosan sent after him and took him. As Baydo fled, he was killed, and then Cosan took the lordship.\n\nAfter Baydo's death, Cosan kept the lordship. He showed himself much proud to the Christians and did this for the pleasure of those who had put him in the lordship, saying, \"But since I am feared in my lordship.\" He began to love much the Christians and hated the Saracens, and he showed great profit to the Christian land. First, he put to death all those who gave him counsel to do harm to the Christians. After that, Cosan commanded that all his men should be ready within a year of all manner of things that they had to. For he intended to enter the land of Egypt and put out the sultan.\nSend to the king of Armenia, the king of Georgia, and the Christians of the Eastern parties, that they should be ready to come with him. When the season arrived, Casan rode with all his power and came into the city of Baldach. When Casan entered the lands of Egypt, he gathered his men together. The sovereign of Egypt, called Malecuaser, assembled all his power before the city of Hamas, which is in the middle of the Syrian realm. Casan understood that the sovereign was coming to fight against him. And because of this, he would not delay to take a castle or town, but went directly to the place where the sovereign was and lodged by the host, within a day's journey. In a meadow where there was great abundance of grass, Casan commanded that they should give rest to all their beasts, which had been laboring in coming such a long distance. In Casan's company was a Saracen named Chapchap, who had been the bailiff of Damascus and had fled away in fear of the enemy.\nCasan had done many honors and graces to the said Chapchap and trusted him well. But then it happened that Chapchap, through his letters, informed the Sultan of Egypt of the secrets and counsels of the Tartars. He urged the Sultan to come quickly against Casan to the battlefield. As Casan's men and beasts were weary, it so happened that the Sultan of Egypt, who had deliberately tarried for Casan, entered the lands of Hamas according to Chapchap's counsel. He came hastily with all his power to begin the battle against Casan and make him falter. The keepers of Casan's host were informed of the Sultan's coming, and Casan commanded all his barons to ride in order with their battalions against the Sultan and his men. Casan himself rode with as many of his men as were with him and came against the Sultan, who came hastily with a great number of the best men of his host. When Casan saw that he could not overcome the tail [of the Sultan's host] and that\nThis is me who were abroad could not reach him so soon. He stayed there and commanded all those with him to light a foot, and to put their horses around them. With bows and arrows they should beat down their enemies coming and roaring as fast as their horses could bear them. Then the Tartras descended beforehand and put their horses between them, and held their bows and arrows ready in their hands, waiting until their enemies were near. Then the Tartras shot their arrows together and made those coming first fall upon the ground, and the others pile upon them. And they shot steadily, for they were good shooters, so that few of the Saracens escaped, but they were slain or hurt. When the Sultan saw that he was retreating, and Casan commanded incoherently to his men that they should leap upon their horses and valiantly set upon their enemies.\nCasan was the first to go against the sultan and charged into the presence with such a small company that he had with him until all the barons arrived for the battle. Then began the battle which lasted from sunrise until none. At the end, the sultan's host could not endure before Casan. For with his own hand, he performed great feats, and the sultan and his people fled away. Casan and his men pursued them until it was dark night, and they slew as many of their enemies as they could take. So many Saracens were slain that the ground was all covered with them. The said night Casan tarried in a place called Caner, full glad of the victory that God had given him. This battle was, in the year of our Lord God, one thousand three hundred and one, on the Wednesday before Christmas.\n\nAfter that, Casan commanded the king of Armenia and one of his barons called Molay, that with forty thousand Tartars they should go after the sultan to the desert of Egypt.\nThe journey took twelve days from the place where the battle was fought. They agreed that they should remain in the country of Cassore while the king of Armenia and Mola with 40,000 taras departed and pursued the sultan. They took as many Sarasins as they could. The third day after Casan commanded that the king of Armenia should return, as he intended to lay siege to the city of Hames. He also commanded Mola to go after the sultan. But the sultan escaped with horses and companions of Bednyns. In this way, sadly, the sultan entered Babylon without any company. The Sarasins fled into various woods where they thought they could escape better. A great part of the Sarasins kept the way to Tripoli, which were taken and killed by the Christians who dwelt at the mount of Liban. The king of Armenia returned to Casan and found that the city of Hames had been yielded to Casan, and all the riches that the sultan and his men had were taken.\nbrought before Casan. And they marveled greatly at the sultan and his men, who had brought such great riches as they thought to fight. When Casan had gathered all the treasure and riches that had been obtained, he devoted it all to his men. I fear Hayton was present at all the great business that the Tatars had to do with the Saracens. From Halcon's time onward, but I have never heard speak that no lord of the Tatars did such a great deed in two days as Casan did. For on the first day of the battle, Casan, with a small company of men, proved himself against the sultan and a great number of his men. He performed so well that he was named above all others in the battle, and of his person shall be spoken among the Tatars forever. The second day, Casan's freedom was great due to all the riches he had obtained, which were without number. He devoted it to his men in such a manner that he kept for himself only one sword and a purse full of writings and deeds of the land of Egypt. And all the rest.\nremnant he gave freely, and marvel it was that so little a body might have such great virtue. Among a thousand men could not be so proud a man nor so evil-minded nor fouler one. He surmised all others in prowess and virtue. Since Casan is from our time, we must speak of him more lightly than of the others. For this sultan who was overcome by Casan is still living. Moreover, all those who tarry the passage of the holy land may take many good examples.\n\nAfter Casan had rested certain days and ordered his business, he rode to the city of Damascus. What they of Damascus understood of Casan's coming, they were afraid. For if Casan should take them by force, he would take all without mercy. And they sent their messengers to Casan with great gifts and sent to him the keys of the town of Damascus. Then it happened that Casan received the gifts and commanded the messengers to return to Damascus. And it was that they should make victuals ready for his host and that they should not fear his presence.\nComing to defend the city of Damas, for he would do no harm to it but keep it as his own. The messengers returned gladly, reporting Casan's gracious response. Casan rode on and lodged near the river of Damas, commanding that no man should harm or oppress the city. The people of Damas sent great gifts and provisions for Casan and his host, and Casan stayed many days in Damas with his host beside the 40,000 taras that were with Malay, who were encamped at Acre preparing for Casan's arrival.\n\nAs Casan and his people tarried and rested at Damas, a messenger arrived bearing news that Baydos had entered the realm of Persia and had caused much harm in the land, and they feared he would do more harm than he had already done. Therefore, Casan commanded Catholasa to stay and keep the realm of Syria, and commanded Malay and the other taras who were with him in Caesarea to obey Catholasa, whom Casan had left in charge.\nafter he ordained bailiffs and governors in every city and made Cathasan understan that Cathasan was a traitor. After all that, Cathasan called the king of Armenia and showed him how he would return to Persia. Cathasan said, \"We have delivered the land of Syria to you to keep for Christendom. If they come, we leave our command to Catholasa that he shall deliver the holy land to Christendom and give counsel and help to make the lands again. When Cathasan had done that, he went toward Mesopotamia and when he was at the Euphrates River. He commanded Catholasa to leave Molay with 20,000 men to keep the land and for him to come in all haste with the remainder of King Anne of Mesopotamia's host. And so Catholasa departed and did as Cathasan commanded him, and Molay remained to keep the land of Syria by the counsel of the traitor Cathasan. Molay went into the territories of Jerusalem into a place that is called Ganthar where there was good pasture for their horses.\nWhen the summer was over, Capchap sent his messengers to the sultan and demanded that he deliver him Damas and all the other lands that the Tatars kept from the realm of Syria. The sultan promised Capchap that he would give him the lordship of Damas and a large part of his treasure and his sister to be his wife. Then Capchap rose and mobilized all the countries, for he knew well that the Tatars could not come upon them because of the great heat of the summer.\n\nWhen Molay learned that Damas and the other countries were up, he durst not remain in the realm of Syria with so few men. Instead, he went toward Mesopotamia and there he found Casan and reprimanded him for what Capchap the traitor had done. When Casan understood these tidings, he was greatly displeased but could do nothing about the great hardship that was there.\n\nWhen the summer was past and winter began, Casan gathered a great host on the floodplain of the Euphrates and sent first for Catholasa with thirty thousand Tatars. He commanded them to go toward\nThe city of Antioch, and he should send for the king of Armenia and the Christians who were in the realm of Cyprus at that time. They came by sea to the city of Corcyra. There was the lord Sut, brother to the king of Cyprus, who conducted the lords and knights. The masters of the temple and hospital were also there. And as they were preparing to serve our Lord God, a severe sickness took Casan. Therefore, Catholasa was willing to return to Casan with his men, and the king returned to his country. The Christians who had come to the island of Carcon went to Cyprus. For this reason, the war of the Holy Land had ended. This matter was in the year 1301.\n\nIn the year 1303, Casan gathered his host again on the floodplain of the Euphrates with the intention of entering the realm of Syria and destroying the sultan of Egypt. He also aimed to recover the Holy Land and deliver it to the Christians.\nWhen the Sarasians understood that Casan was approaching and they were not able to fight against his power, they wasted and burned all the land and country through which they should pass with their beasts and cattle, and brought all that they could find to a strong place. They set on fire whatever remnants they had left, for the cause that their horses should find no name in it. When Casan understood this, that the Sarasians had done this, thinking that the horses would find no pasture to live on, he took counsel to tarry the same winter at the Euphrates River. And when the grass began to sprout, they would take their way. But they cared more for their horses' pasture than for themselves, as men did. Casan was on the floodplain with his host and sent for the king of Armenia. Casan's host was so great that it lasted three days' journey in length. From the castle it is called Racale to another that is called la Bire; these two castles were longing to join forces with the Sarasians, but they yielded them to Casan.\nAnd as Casan tarried at the flood of Euphrates for the season and weather to deliver the holy land from the Saracens' power, he heard tidings that Baydon had returned to his land and had caused much harm there, driving away his men who were left to keep the land. Upon this, Casan gave counsel that he should return to his country. In the next year, he could enter the realm of Syria. Casan was displeased that the matter of the holy land tarried so long. Then he commanded Catholosa to enter the realm of Syria with 40,000 Tartars and to take the city of Damascus, putting to the sword as many as he could take. He also commanded the king of Armenia to go with his men, with 40,000 Tartars on horseback, and to enter the realm of Syria, intending to waste the whole country. They had hoped to find the sultan in that country as they had done in times past.\npast, but they found him not, only heard that he was at Gazette. And that he would not depart from that country. Therefore, Catholosa and the king of Armenia laid siege and attacked the city of Hames. In a few days, they took it by force and put all the men and women to the sword without mercy. They found great riches and great abundance of beasts and provisions there. After that, they went before the city of Damas, intending to lay siege to it. But the burghers of the city begged them for a three-day truce, and after that they would yield to mercy. The truce was granted to them, but runners made a three-day journey from the Tartar host and reached Damas, taking a certain number of Saracens whom they sent to Catholosa, their captain. And through these Saracens, Catholosa learned that within two days' journey from there were twelve thousand Saracens on horseback waiting for the sultan's coming. When Catholosa understood this news, he rode hastily.\nHe came to a place where 12,000 Sarasinis were to assemble at equinox time, intending to overtake them or the sultan should arrive. But a little while before the sultan came with his power, Catholosa and the king of Armenia held counsel on what they should do. And because it was almost night, they decided to rest and attack the sultan the next day. But Catholosa, who discouraged the sultan, would not let him tarry so long. Instead, he commanded his men to take courage and engage their enemies. The Sarasinis, lodged in a strong place between two waters, refused to depart to fight, knowing that the Tatars could not reach them without great loss. And because the Sarasinis refused to leave, the Tatars rode hastily to engage their enemies, but they found a little water that they could not pass in various places, which troubled them greatly or prevented them from crossing the said water.\nWhen King Catholosa of Armenia and most of his men had passed, they set valiantly upon their enemies. They killed all they met in their path and chased them until night, but the sultan would not leave his place or come to the battle. That night, Catholosa and his men lodged near a mountain with the exception of 10,000 who could not cross the water by daylight. The next day, Catholosa ordered his men to fight, but the sultan would not come out of that place or come to the battle. The Taras worked hard to drive the Saracens out of that place, but they could not in any way. The battle lasted until noon, but the Taras were weary due to lack of water and returned to find water. They went in order, one after another, until they reached the plain of Damascus, where they found pasture and water in abundance. Catholosa ordered his men and horses to rest for a certain while there, as they would be fresher to return and fight against the sultan. What the Taras encountered next.\nThe host was encamped in the plain and believed to be at rest / the men of Damas let the water of the flood recede using channels and ditches, so much so that by eight o'clock in the morning, the plain was entirely covered with water and the ways. Therefore, the Tartes were forced to rise hastily and the night was dark; the ditches and ways were all filled with water. Thus, the host was in great confusion with horses, beasts, and harnesses lost, and many men drowned, resulting in great loss. When day came, they were saved by God's grace from this danger, but the bows and arrows, which the Tartes used most in battle, were so heavy that they could not help them with them. In this manner, the Tartes' host was severely troubled, for if the Saracens had arrived that day, they might have overcome them. The Tartes began to retreat gently because of their lost horses and took eighteen days' journey to the Euphrates flood, where they were willing to cross over on their horses.\nThe best they could. The flood was great and deep so much that many Georgians and tartras were lost there. And so the tartras went back again to their confusion not for the power of their enemies, but by evil counsel. Catholosa could have avoided all that mischief if he had believed good counsel. I, Frere Hayton, who make mention of this history, was present. And if I have spoken too long of this matter, I pray you pardon me, for I have done it to put off dangers. In like manner, for the works that are done by counsel ought to have a good end. After the king of Armenia had passed the flood of Euphrates, not without great labor and loss of his men, he took counsel to go see Casan or he should go into Armenia. Then the king took his way and went straight to the city of Nineveh where Casan dwelt at that time. Casan received the king honorably and had pity on the great loss that he had of his men. And because the king of Armenia and his men had served truly in all their actions, Casan granted him the city of Arbela and the lands of Aram. The king of Armenia returned home in peace, and his men rejoiced greatly.\nKing Casan granted a special favor to the king by giving him a thousand tartas, good horsemen, and commanded them to stay in the land of Armenia to guard it for the king of the Turks until he could pay wages to a hundred other knights of his choice. After that, the king took his leave of Casan and went into his country. Casan said to him, \"Keep your land well until I come back to recover the holy land.\"\n\nThe king of Armenia returned to his country, but since his arrival there he had little rest. For the sultan sent almost every month a large army that ran through almost all of Armenia and devastated the plain. Therefore, the realm of Armenia was worse than ever before, but God Almighty, who is with those who serve him, had mercy on the people and Christians of Armenia. As a result, in the month of July, seven thousand Saracens from the best of the sultan of Egypt's household entered the realm of Armenia.\nArmenians rampaged and plundered the plain, wasting and robbing the city of Tarsus. In which Saint Paul was born. These enemies caused great harm, and as they were returning, the battle took place near the city of Layas. The king of Armenia gathered his host and met them there. The battle was fierce, and by the grace of our Lord God, their enemies were overcome. Of the seven thousand Saracens, not three hundred escaped. This was on a Sunday, the eighth day of July, and after the battle they dared not come into the realm of Armenia again. But the Sultan sent envoys and made peace with the king of Armenia. I, Brother Hayton, the author of this work, was present at these events. For a long time before this, I had been intended to take charge of religious matters. But I could not because the king of Armenia had many pressing affairs at that time. I could not abandon my lords and friends in their need. But since God, in His grace, has given us victory against our enemies, and granted us permission to leave the realm.\nI of Armenia found the realm in sufficient good state, shortly after I considered ending my bow. Then I took leave of the king and my kin and friends. At that time, our Lord gave us victory against the enemies of our faith. I took my way to Egypt and into our Lady Delapre's church of the Order of Premonstratensians. I took the habit of religion and had been a knight in this world long to the intent of serving God the remainder of my life. This was in the year of our Lord, MCCCV. Grace and mercy to God. For the realm of Armenia is reformed in a better state than it was during the young king Lynon's time, the baron who was full of virtue and grace in the old days. And we trust that in this young king of Armenia's days, the realm of Armenia shall be in its good first state with the help of our Lord Jesus Christ.\n\nI, who have made this book, know all that is in the third part of this book in three manners. For from the beginning of Cangius Can, who was the first emperor,\nof the Tartars, or the history of Manghis, the fourth emperor. I see all as the Tartar historians recount. And from Manghis Khan to Halaku, I speak as I have heard and learned from my lord, my uncle, King Hayton, the king of Armenia, who has been present in great diligence and related it to his sons and newcomers, and had it written down for our remembrance. From the beginning of Albagha, the son of Halaku, until the third part of this book, there is the Tartar history that I have heard in person and seen. We have spoken of their deeds and history; now we shall speak of their power.\n\nThe great emperor of the Tartars, who kept the lord ship, is called Temur Qan, who was the sixth emperor, and held his seat in the realm of Catay in a city that is called Junghu, which his father founded. The might of this emperor is great, for he alone could do more than all the princes of the Tartars, who are taken for more noble, more rich.\nThe garnish of all things is in the realm of Cathay, where there is an abundant abundance of riches. After the three kings of Tartar who have great power and do all reverence to the great emperor, and are obedient by his judgment, the first of these kings is called Tarpar, the second Totay, and the third Tarbanda. Tarpar held the lordship of Turkestan and is closer to the emperor's land than the others. This king can bring with him to battle 4,000 men-at-arms on horseback. These men are valiant and hardy, they have good armor and good horses. Sometimes the emperor makes war against Chapchap and wants to take his lands from him, but he defends himself valiantly. The lordship of Capar was all under one lord, yet his brother Totay held a great part of his land.\n\nTotay, the king of the Tartars, held the lordship and siege of the king of Cuman's city, which is called Sarra. This prince can bring to the battle 70,000 men-at-arms on horseback, as it is said.\nThey are not as brave in battle and in arms as the Capar men are. Yet they have better armor and better horses. Sometimes they make war against Carthage, sometimes against the king of Bulgaria, and sometimes among themselves. But now Toti keeps the lordship in peace.\n\nCarthage held his power in great Asia and kept his siege in the city of Tors; he could bring about 3,000 men of arms and horseback to battle, but they were men of diverse nations, rich and well furnished with all manner of such things as they needed. Capar and Toti make war against Carthage often, but he defended his land wisely. Carthage did not meddle with any war against anyone but the Turk of Egypt; this was the reason why Carthage defended himself, for Toti and Capar wished to put Carthage out of his lordship if they could, but they had no might, despite their greater numbers of men and lands.\nIn Asia, there are two parts. One is called Deep Asia, and the other is Major Asia. Carthage is located in the part where there are only three ways out of Deep Asia and Major Asia. One way is from the realm of Turquesten to Persia. Another way is near the city Alexander founded, called Port de Ferr. The third way is towards the Sea of Major and passing through Dabcas' realm. Carthaginians cannot enter Carthage's lands without great danger and hardship. This is because they cannot find pasture for their horses for many days, as the country is dry and barren. Their horses would die for lack of food before they reached their good lands. With a small company of enemies, those passing this way might lose their lives at the end. However, I might enter [it].\nCarbadas lands for six months in a year during winter time. But Alba terra made a day's journey of lengthy dikes and things in a place called Cyba. There are men of war to keep the passages there. Many times, our men have tried to pass privately but failed. They must pass through a plain called Mongan. In this plain there is a manner of wild fowl called Seysers. These birds are as large as geese and have fair feathers. And whenever men come into this plain, these birds fly away and pass toward the plain of Mongan. The keepers of the said Licenses know the birds' coming and then pursue them for the keeping of the said passage. By the other way toward the major sea they dared not enter for they would have to enter and pass through the realm of Dabcas. Which is fortified with men and strong lands. And so they cannot pass. In this way, Carbadas and his ancestors.\nThe Tartras have fortified their lands against the great might of their enemies and neighbors. We shall speak of the Tartras' manner and custom. The Tartras are diverse in manner and custom. It is not possible to recount their diversity. The Tartras believe in God and name Him only, and they say that God is immortal. No other reverence do they pay to God, neither by prayer, fasting, afflictions, nor any other good deeds. The Tartras think it no sin to have killed a man if he was in the horse's mouth; they think they have sinned mortally. The Tartras think the act of lechery is no sin. They have diverse wives, and by their law, after the death of their father, the son must take for his wife his mother. The brother takes the wife who was his brother's wife and makes their beds together. The Tartras are good with arms to their lords; they are obedient to their lords more than any other nation. Their lord gives them no wages, but he may take from them what pleases him. Nor for cost or expense.\nRiding their lord is not bound to give them anything, but they are content to live on their wits and consider it a prize if they take on their enemies. Who are these Tatars, riding and passing by a place where they think they will find no obstacles, they bring with them great numbers of cattle, cows, and horses. They live off the milk and flesh of these animals and eat it, saying that it is good meat. The Tatars are light in arms, but a foot soldier they are not worth much for they cannot go a foot. What they are ordered for to fight, they understand briefly. Therefore, captains rule lightly over them without any labor, for the Tatars are cunning in taking towns and castles. The Tatars seek every advantage against their enemies in battle and will do nothing else for their profit. The Tatars have more advantage than others, for if they are in a field together to fight against their enemies, if it pleases them, they will fight; and if the battle pleases them.\nThe Tatars cannot be fought against or approached. The Tatars' battle is very deadly; in a little Tatars' battle, there would be more slain and wounded than in a great battle of other men, due to the bows and arrows they used. When the Tatars are overcome, they run together as closely as possible, and it is a dangerous thing to follow them. They kill horses and men with their bows and shoot backward as they do forward. If their enemies follow foolishly, they turn upon them. Sometimes those who ran after them were killed and slain. The Tatars' host is not of great appearance because they go so close together; ten housed Tatars show not five hundred. The Tatars are fair-speaking to their hosts and courteous in their spending of their meat. And similarly, they should be done with them or else they would take some prisoners. The Tatars can well conquer strange things but they cannot.\nThey preferred being in tents and fields over towns. Tarts were very courteous and occupied much time taking others' goods, and they couldn't keep their own. When tarts were in company where they could be masters, they were of great courage and proud. Those they saw they couldn't master, they were courteous and honest. Tarts would always speak the truth, even under oath, and in two things they dared not lie or claim they had done any good deed in war if they hadn't, nor deny their evil deeds if they had. Before the lord or judge in judgment, he dared not deny the truth, even if he would be condemned or lose his life. Reason requires that whoever wishes to make war against his enemies should consider four things. First, he should have just and reasonable cause or a good little reason to make war. These things are:\nHe ought to see to his power if he is sufficient for all the costs and furnishings pertaining to the war. The third is that he ought wisely to inquire about the condition and manner of his enemies. The fourth is that he ought to begin war at a convenient season and time. And friar Hayton, by the commandment of our lord the apostle, may truly speak of this matter. The Christians have just and reasonable cause to make war against the Sarasins, the valiant kin of Muhammad. For they have occupied their own heritage, that is, the holy land; the land that Almighty God promised to the Christians. And there they find the sepulcher of our Lord Jesus, the beginning of the Christian faith. And for the great dishonesty and great loss of blood that the Christians have suffered at the hands of the Sarasins, and evil lives in past times, and for other various reasons, it should be long to recount. The second reason I say is that no man ought to have any doubt for the following reasons:\nholy church of rome which is lady & maisters of all the world hath wyll power by ye grace of god / and with the helpe of the good kynges and princes of ye cri\u00a6sten fayth. And the seruauntes of Christ to delyuer the sepulture & the holy lande from the sarasyns power / the which lande they hold and occupy by our synnes. Of the thyrde reason & the fourth I speke it is to knowe the maner and con\u2223dicion of his e\u0304nemys and to chose tyme place and season conuenye\u0304t forto begyn warre. I must speke more at length / for a good surgy\u2223en that ought to knowe the sycke\u2223nes of yt which he wyll gyue helth Likewyse a kyng or a pri\u0304ce ought te enquer thintent condicyon and state of his ennemys to thintent yt he may begyn his warre wisely / maynteyn and bringe to a good end. To a prince in dedes of war the secrete of his ennemys ought nat to be hydde from him. For the thynges yt be proued before hand can do no grefe / and in the maters vnpurueyed somtymes trouble. Many me\u0304 coragious is dedes of armes and bataylles / whan they\nhaue no tyme nor rome to beware of the people and dangers that be redy to come in all other maner of warkes. A remedy may be found except in batayle if it be any faute in / for soone after the payn folow\u2223eth aft the cost. wherfore to thi\u0304tent that more euydent vndersta\u0304dyng shuld be vpon oursayeng we shal speke of ye passage of ye holy land. And also we shall say some thing{is} of the state & condicyon of ye lande of Egipt the hoost of Babylon / & of the ennemys power.\nTHe sowdan that hol\u2223deth nowe the realm of Egypt and of Sy\u00a6rie / is named Mel\u2223cuaser & is a Cumany by his na\u2223tyon. The knyghtes and ye hoost of Egypt be men of dyuers part{is} and of strau\u0304ge landes / for ye men of that countrei be nought bowed a fote nor an horsbacke nother by see nor land. The sowda\u0304 of Egip\u00a6tes power of foteme\u0304 is nat great but of horsmen is mighty. Verily the moost part of the\u0304 be Sclauys that haue ben bought & solde / the which the euyl criste\u0304men brought there forto sell them for couetise of money. And other be they yt\nThe soldiers were taken in battle, those who were sold were more praised and honored, and it often happened that many would be sold because they would be better loved by their lord and master. The solder of Egypt is always in doubt and suspicion of his men, for they are of such condition that they often seize the lordship of their price. Many soders have been slain for this reason. The host of Egypt may consist of up to 20,000 knights, and some of them are good warriors and accustomed to doing the greatest part. When the solder goes with his host, he takes with him a great quantity of supplies and loaded horses for the war. They have reasonable provisions for their horses and mules to run, but their horses and mules are small and they cannot do much labor, and they have great need of good keeping. The host of Egypt is always ready and appearing to the solder's command, as they all inhabit in the city of\nThe condition of the host in Egypt is such that every man of arms receives wages that do not exceed 6,000 florins, and each man is bound to keep three horses and a camel to carry his supplies. When the sultan brings his men out of the realm of Egypt, he gives them more if it pleases him. The sultan distributes his wages and offices and entrusts them to his barons, whom he calls admirals. To some he gives a hundred, to some two hundred or less. After that, he bestows more honor and profit on one than on another. If the sultan gives power to one admiral to keep a hundred or two hundred knights, he gives him all their wages as much as it comes to in total. And for this reason, the sultan has great favor in his service. For this admiral who serves a hundred or two hundred knights, they are slaves of their own money and deliver harnesses, horses, and put them in service as men of war, and receive their wages.\nThe Syrian sultan's power includes about 5,000 knights living off the land rents. Yet, there are a great number of Bedouins and Turkomans, who are woodmen and provide significant help to the sultan. When he intends to siege a land, he can have them without any wages, only giving them horses and harnesses. The Bedouins and Turkomans would not do anything for the sultan without great wages. If the sultan forced them, they would leave. The Turkomans joined the mountains, and the Bedouins joined the Arab desert. However, the sultan has a sergeant-foot in the Moyllebech countryside and around Mount Liban, and in the Assyrian land. He could have their assistance.\nThe text is primarily in Old English, with some Latin and a few unreadable characters. I will do my best to clean and translate it while staying faithful to the original content.\n\nThe text is about the difficulties in putting a siege to a city or castle and keeping land in a country, but the people within their own country would not go out for the Sultan, and he could not compel them due to the great mountains where they reside. The Sultan of Egypt is very cunning in taking cities and castles, employing various methods, such as trebuchets, stones, and mines beneath the ground, and fire that cannot be put out. They take the lands lightly without any harm.\n\nThe Greeks held the lordship of Egypt and governed the land through dukes and officers they sent every year to collect rents from the lands and send them to the Emperor of Constantinople. The lordship of the Greeks remained in the land of Egypt until the year 700 and 200. The people of Egypt could not endure the wrongs inflicted upon them by the Greeks, and they yielded to the Sarasins and chose a lord from among them related to Muhammad and named him.\nIn the year 457 of the Christian era, Caliph and all his lords were named Caliph. They ruled over Egypt for 357 years, during which Mahomet's kin held the land. Afterwards, the Sarasins took the land, and the Medians, known as the Cordins, occupied Egypt.\n\nIn the year 1033 AD, King Almaric of Jerusalem, a good-minded king, gathered his host in all the land of Jerusalem and entered Egypt, conquering many lands and cities, as recorded in the Book of the Holy Land Conquests. The Caliph, seeing that he could not withstand the power of Christianity, sent messengers to the Sultan of Halap, who kept Mahomet's law. He sought to obtain the treasure of the Caliphate called Saraton and came with a great army to help the Caliph. These men drove out the Christians from the land of Egypt, making it rich and delightful once more. The Caliph's power waned, so the Sultan coveted the lordship. He took the Caliph and imprisoned him.\nPrysmon seized the land valiantly and put it under his submission, becoming the first lord of Egypt of his Corasmian nation. After the death of Sarato, one of his sons was made lord of Egypt, named Saladin. Saladin undertook much, capturing the king of Jerusalem and taking his cities by force, as well as various other lands of the Christians, as recorded in the Book of the Conquest of the Holy Land. After Saladin's death, his brother and one of his new allies in turn kept the lordship of Egypt until the time of Melikas, who was sultan of Egypt when the Tatars took the realm of Cumania. Melikas heard the Tatars had sold the Cumans they had taken captive to a good ship. He sent various merchants with a great quantity of goods to buy some of the said Cumans, specifically the youngest ones.\nMalacasa brought the Egyptians into Egypt, nurtured them, loved them much, and taught them to ride and use arms. He tested them well and kept them near him. During this time, King Louis of France passed over the sea and was captured by the Sarasyns, the above-mentioned Cucumans, who had sold their lord Malacasa to them. And because of this, King France and his brother, who were in Sarasyn captivity, were sooner bought back and released. In this way, the Cucumans began to have lordship in Egypt. This kinship of the Cucumans is called Chapchap in the Oriental parts. Not many days after, one of these Slavs, who was called Koschos, killed the aforementioned Turkemen and made him sovereign, and was called Melomees. This man went into the realm of Syria and drove out Gynbago and ten thousand tartars, which Halcon had left to keep the land of Syria. As he returned to Egypt, another of the aforementioned Cucumans.\nThis was called Bedechor. He made him sovereign and named him Melchor. This was wise and valiant in arms, and to his power he rose greatly, wielding the Saracen power in the realm of Syria and Egypt. He took many cities and lands that the Christians held. He took the noble city of Antioch by force. In the year of our Lord God, MCMLXVIII.\n\nIn the realm of Cucumanie, this Melechor caused much harm during Bedechor's days. When Sir Edward, king of England, passed over the sea, the sovereign thought to have killed him with an Assassin. By this Assassin, the king was hurt with a poisoned knife, but he recovered again by the grace of God. Later, it happened that the sovereign had a drink with fatal venom and died in the city of Damascus. After his death, his son Melcsart was made sovereign, but he did not keep the lordship of Egypt for long. Another Cucuman, called Elsy, drove him out of the lordship and the land of Egypt and made him sovereign. This Elsy was he who\nlaid siege before the city of Tripoli and took it by force in the year of our Lord God 1249. In the year after the same Elsy gathered all his power near Babylon, intending to lay siege before Acre. On a day as he stopped in a pleasant place to rest, it fortunately happened that a servant whom he trusted well and had made constable of his host gave him poison to drink, and he died soon after. This constable occupied the lordship, but Elsy's other son was named Melicaseraph, who took the city of Acre and expelled all the Christians from the lands of Syria. This was in the year of our Lord God 1381.\n\nMelecaseraph returned to Egypt on a day, and there a servant killed him in the woods. Soon after, the one who is now sultan was made sultan in Egypt.\nMelecasser had a brother named Melcuaser. Since Melcuaser was young, he was placed under the supervision of an overseer from the Tartar nation, who was named Ginboga. Ginboga removed Melcuaser from his care and took the lordship for himself, becoming known as Melecadel. In Melecadel's time of need for supplies, all Sarasyns were dying from hunger. However, the false christen men brought enough supplies for sale. Afterwards, news came that the Tartars were approaching. Ginboga gathered his host and went into the realm of Syria to defend the land against the Tartars. Ginboga favored those who had been Tartars and kept them near him, causing great envy from the Cucumans. When Ginboga returned to Egypt, the Cucumans removed him from his lordship and made one of their own, named Lachyn, a sovereign in his place. This Lachyn, who was also called after Melcuaser.\nThe king would not let Gynboga join him, instead giving him the country called Sarte. Afterward, he granted him the lordship of Haman. However, the king would not allow Ginboga to live in Egypt. This Sudan stayed in the castle of Cairo for three years due to fear of his men, except for one day when he came down to the plain to play at football. His horse fell beneath him and broke his leg. One day, this Sudan Lachem played checkers and had placed his sword near him, when one of his own servants took the sword and struck him, and shortly afterward, another servant ran upon him and completed the deed, cutting him into pieces. After this, the Sarasins were in great debate to choose a new Sudan, but they eventually agreed and appointed Melecuaser, the one mentioned before, to the lordship that Ginboga had last held in the crack of Mount Royal. This Sudan is the one who defeated Casan in the field and still rules Egypt. It will be forgiven if I speak too long about the Cucumans, who are subjects bought and held.\nThe soldiers of their kindred sold it [the realm of Egypt]. I show this, for the Sarasins cannot be long without such a fortune, by which they could not come out of Egypt nor go with a host in another land. The realm of Egypt is much richer and more delightful. It is a fifteen-day journey in length and a three-day journey in breadth. The land of Egypt is an island, for both sides are deserts and sand, and on the other side is the Greek sea to the east, closer to the land of Syria than any other land. Between these two realms is a well-traveled eight-day journey, and all lands finished in one of the Barbary provinces, which is called Dart. Between these two lands is a well-traveled fifteen-day journey through deserts, toward midday's end, with the realm of Nubia which is crystallized and all black due to the heat of the sun. Between these two lands is a twelve-day journey and all sands. In the realm of Egypt, there are five provinces. The first is called Syene.\nSecondly, the third Alexander of the four Richesties, this country is enclosed by the sea and floods of an isle, and the other Damietta. The chief city of the realm of Egypt is called Cairo, and is near an old city that is called Alexandria. These two cities are on the northern side of the Nile, which runs through the Egyptian land called Gion. This flood is very profitable as it waters all the lands it passes through and makes all the lands fruitful and abundant in all kinds of goods. In the Nile flood are enough fish and provide great ships because it is large and deep. And above all the floods, the Nile may be praised if it were not for a kind of beasts that are called crocodiles, which devour horses and men that are on the water and on the sea when they can have them. These beasts are called crocodiles. The Nile flood rises once a year and begins to rise in the middle of August and continues rising until St. Michael's day. And when it is so high that it can no longer be contained.\nIn the countryside, water runs by bikes and small rivers to irrigate the land, allowing it to remain moist for twenty days. When the ground is dry, people sow and cultivate it. In Egypt, where it is neither rainy nor snowy, and the seasons are indistinguishable, the inhabitants have placed a marble column in the middle of the Nile's flood in a small island called Elephantine. They observe the column in the flooded water as a sign of the abundance of goods that year or the absence of a flood, and based on it, they set prices for their merchandise. The water of the Nile's flood is healthy to drink, but when taken out of the water, it is too hot. However, when placed in an earthen vessel, it becomes clear, cold, and healthy. Egypt has two seaports or harbors.\nOne is called Alexander, and the other Damietta. In Alexander's port, ships and galleys may enter, and the city is strong and well-walled. The water that they drink in Alexandria comes in casks from the Nile, which they fill their cisterns with, having no other water to drink. If the water in the casks could be stopped, they would be in great distress and could not live in any other way. It would be hard to take Alexander before this. The city of Damietta is on the Nile, which was well closed in olden times, but it was taken twice by the Christians. Once by the King of Jerusalem, and by the other crusaders. And the other time by King Louis of France. Because of this, the Saracens broke it down and transported it far from the sea. They made no walls or strong places there and called this new land New Damietta. And the old Damietta is all wasted with its open ports.\nAlexander and Damyette. The sultan has great riches / the land of Egypt yields great abundance of all kinds of good things they have not much wine / but the wine that grows there is very good / the Saracens dare not drink wine because it is forbidden them by their law, moslems, hennes, and idols. They have enough of these / but they have little beef. And in the realm of Egypt there are some Christians dwelling there, called Copts, who hold the manner of the Jacobites. And in that region they have various abbeys and hold them free and in peace. These Copts were the oldest inhabitants of the land of Egypt for the Saracens began to inherit the land since they had the lordship of things which they could not find in Egypt, and which the Egyptians could not find if they should not have them from other men. They would have great need of these things, such as iron and other necessities because of that, and could not live long in all the realm of Egypt. There is no city or castle walled in the realm of Egypt except the city of Alexandria.\n\"yt which is well walled. The sultan dwelt in the castle of Caire, which was not strong in all the land of Egypt. Then soon after, the host of Egypt was overcome, and the land could be quickly conquered and without any danger. In a few words, I say that I may say these words. Ecce nunc tempus acceptabile/ecce nunc dies salutis. For verily it is a convenient time and acceptable and countable time to make war against his enemies of the holy faith. Now is a convenient time to give help to the holy land, which has long been in the hands of the evil believers, and now is a time when the corpses of Christ's lovers ought to be in mind for the passage to the holy land, that the holy sepulcher of our lord may be delivered out of their hands - that is the beginning of our faith. Nor have we remembered in past times such a convenient time as we have now. As God, in His mercy, showed us in various ways.\"\nThe pastor and right reverend father, full of virtue. Since he was set in the holy apostolic see both night and day, he thought and desired how he might succor the holy land, so that it might be delivered from the enemies of the holy faith, who blasphemed the name of Christ and the holy sepulcher of our Lord. And because they truly believe that God has turned His merciful eyes toward the holy land and given it upon the earth, His redeemer; it is the father apostle. In these days, by the mercy of God, the holy land of Jerusalem, which for a long time has been kept under the servitude of our enemies through our sins, shall be delivered and brought to the first fruits and to the first power of the Christians.\n\nNow is the time convenient and acceptable, in which God has clearly shown us that the holy land shall be delivered out of the enemies' power. For, by the grace of God, the kings and princes of Christian lands are now in a good state and at peace with one another, and have no more wars or disputes.\nThey were wont to have in the old time. Therefore, it is likely that God Almighty will deliver the holy land, and Christians of various lands and realms, by faith and devotion, be appointed to take the cross and pass over the sea into the holy land. Help and put their body and goods valiantly and with a good will.\n\nNow it is a convenient time and acceptable by it which God showed to the Christian people that the power of Christ's faith's enemies is diminished. Also by the Tartar war, by which they were overcome and lost numberlessly in battle. Also for this Sultan who ruled those days in Egypt, that was a man of no goodness and nothing more. And all the Saracen princes were dead who were wont to give help to the Sultan by the power of the Tartars. And one was left alone who was named Sultan Meradin, the which has lately turned to the subject of the Tartars. And therefore at this time, without any danger or fear.\nThe holy land could be recovered, and the realms of Egypt and Syria conquered. With the enemy's full power, it would be easier to bring them down now than in past times. It is a convenient time because God showed this to the Christians, as the Tartars have offered to help them against the Saracens. Therefore, Carthage, king of the Tartars, sent his messengers proposing to put all his power towards undoing the enemies of the Christian land. In this time, the holy land could be recovered with the help of the Tartars, and Egypt's realm could be conquered lightly without peril or danger. It is necessary that the Christians should set upon the holy land without delay, for in delay there is great danger. Fear of Carthage, who is now a friend, may fail, and another may come who would use the ways of Muhammad and agree with the Saracens. This could turn to great damage and peril for the Christian land.\nAnd before your reverence, holy father, I say and confess that I am not of sufficient knowledge to give counsel without great doing. But because I have yet the pain of your obedient commandment, I will obey it, for no good Christians ought to go to the holy land except they first seek pardon for whatever I may say more or less. I shall give my advice according to my little knowledge as the wise men counsel.\n\nTo the honor of our Lord Jesus Christ, I trust to atone for my fault. I say this with the intent that the holy land may be conquered with least pain and trouble. It is convenient that the Christians enter the land and that they set upon their enemies in the same time, for if the Christians would do this enterprise at that time, their enemies would be troubled by some misfortune. If their enemies were prosperous, they could not fulfill their enterprise.\nWithout great danger and pain, we shall decide truly which is prosperity and which is adversity. The adversity of enemies is this: when the Sarasyns have a sultan and a lord wise and valiant, one whom they may hold and keep his lordship without any fear of his rebellion. The other prosperity of the enemies may be when they have been long in peace and without any war from the Tartars or other means. And yet when they have great abundance of corn and other goods in the realm of Syria, and when the ways are secure by sea and land, and such things that the enemies need may be brought to them without any contradiction from strange countries, and when the Sarasyns are in peace with the Nubians, and with the Bedouins of Egypt, they move no war nor quarrel. And when the Trujeneings and Bedouins who dwelled in the realm of Egypt and Syria obeyed the sultan of Egypt because of the above-said things, the enemies' power should rise so much that it would be formidable.\nIt should be impossible to overcome them. By contrast, adversaries might come to the enemies in various manners. It is when the enemies rise and kill their sovereign or lord, as they have done in times past and often do. For since the kin of the Cucumans began to have the lordship in Egypt, there have been eight sovereigns and lords appointed over them. And of these eight sovereigns who have been in Egypt, they have been slain by the sword: Turquenien, Chocas, Lachyn, and two others, Bedeocdac, and Elsy. The two other Melicuasers, and Gynboga, were put in exile. And this Melicuaser who is now sovereign was once put out of his office and lordship, and his life was in danger, remaining in variance to an ill end.\n\nAnother way adversaries might come to oppose them. It is when the Nile flood recedes and does not rise enough to water the ground as much as is needed. Then the Saracens of Egypt would have great need and hunger, and yet it is not long until it comes so much that if it had not been for Christian men.\nThose who were in need of money due to hunger would become poor and be forced to sell their horses and take away their children and servants. This would prevent them from leaving Egypt and reaching Syria. Each person had to carry with them all the necessary items for themselves, their beasts, and their households for a period of twenty days. However, in the eight-day journey, they would only find sand and dunes. Therefore, those who did not have horses or camels would not be able to depart from Egypt. In this way, the sultan would be so troubled that he could not come to the aid of the Syrian realm. However, when the Hebrews had waged war for a long time, they faced great adversities and were thoughtful about their situation. If the sea routes were not kept clear, they would not be able to bring necessary items into their country, such as iron, steel, and other things that they required.\nDespite not being able to bring necessities from foreign countries, the people could not long endure in Egypt when the Nubians or Bedouins declared war against the Sudan. He might be so troubled by such wars that he could not depart from Egypt nor go to Syria. Since the land of Syria had need and poor seasons, or was afflicted by the wars of the Tatars or in other ways, if the routes failed, the host of Egypt could not dwell in Syria. For they could bring nothing into Syria from Egypt and other lands, and for this reason the host of the Egyptians could not depart from Egypt. If they had any of these adversities without fault, they could not depart from Egypt to come to Syria. Then, the Christians might occupy the realm of Jerusalem and repair the cities and castles, garnishing them in such a manner that they would never fear the power of their enemies.\n\nSince we have reasonably spoken and considered the prosperities and:\nadversities that might come to the enemies. We shall begin in this party the passage of the holy land. I think, for certain and the prophecy of the passage, that at the beginning a certain number of horsemen and footmen should know the power of the enemies. For this present time, it should be sufficient to the number of a thousand knights, ten galleys, and three thousand diggers. And upon this men should be sent a legate by the church and a wise captain and a valiant one, who should pass with them over the sea to the island of Cyprus in the realm of Armenia. After that, without any delay by the king of Armenia's counsel, they should send messengers to Carthanda, a king of the Tartars, requiring two things. The first was that Carthanda should defend in all his lands that nothing should be brought into the land of the enemies. The second was that he should send his messengers and men to war into the countries of Melitar that they should run and waste Halaps.\nlandes. After that we pyl\u00a6grims & them of the realm of Cy\u2223pres & of Armeny / by see & by land we shuld moue warre and vnder\u00a6take valyantly the ennemys lan\u2223des / and that they shulde take pa\u2223yne to kepe the see in suche maner that nothynge shulde be brought into the ennemys landes. yet our christe\u0304men myght garnysshe the yle of Corcose which is in a good place for to receyue the galleys & ther they myght do a great dam\u2223mage to the e\u0304nemis. Now verily I shall leue to speke of ye maner of the begynnynge of warre and to sette vpon the ennemys / for after the condicyon and state of the en\u2223nemys shulde be nedys to chau\u0304ge cou\u0304sell & vse / by the wyseme\u0304s cou\u0304\u2223sell yt shuld be present to the dede.\nThe profett{is} & ye goodes ye might come of this first vyage & passage I shall shortly herafter declare.\nTHe first profet shuld befor this fyrste pas\u2223sage might be orday\u00a6ned so that the\u0304nemis myght be so sore troubled by the helpe of the other christe\u0304men that be in the parties of thorie\u0304t and by the tartas that thei coude\nThey should have no rest, but they must suffer great thoughts and great damages, for if the war was done to the sultan of Egypt by the Christians and the Tatars through sea and land into the realm of Syria. The sultan should be willing to send men to keep and defend the passes and cities near the sea, and all others that might be threatened. And if the war was moved in the lands of Halap by the Tatars, the sultan's men should come where it is well, within 25 days' journey. And it should be in short time a foot for them to come from Babylon to this service, and they would lose their horses and harnesses. And they would be so weary and so troubled that they could not endure. In three or four ways, their enemies would lose their goods and suffer many great damages. Yet, by the first passage, the enemies might have much trouble, for with the coming of the 10 galleys of the passage with the help of those who might arrive from the realm of Armenia and Cyprus.\nThe lands might be threatened. And the galleys might safely return into the island of Cyprus. And if the sultan would keep and defend the said lands, he should remain to come in person and with him all his power of Babylon or Egypt, or he could have sufficiently men to give help to all the lands that are near the sea. The coming out of the realm of Egypt to come into Syria should be perilous and damaging to the sultan, for fear of his men full of envy. For by the setting of the Christians they might be so troubled that they would have no rest, damaging the sultan greatly. For he would consume and waste all his treasure so much that it was hard to believe the great sum of good that the sultan and his men spent and consumed every time they came out of the Egyptian lands / for the purpose of coming into Syria. Yet by the said galleys, the ways and the ports of the said sea might be kept in such a manner that it would bring nothing to the enemies of such things that they had more need of / and that they could not endure.\nlong before they had a iron stele and other things brought to them from foreign countries, the enemies should lose the rents of the sea ports, which is a great sum of good and treasure. If it should happen that the enemies were troubled by some adversity and could not depart from Egypt nor give help to the land (is), then the pilgrims of this first passage, with the help of other Christians from the Torrent regions, might easily redeem the city of Tripoli / and to the mountain Lyban, Christians dwelling / good sergeants about 40,000, could give the pilgrims great help. And many times they have risen against the sultan and done him and his men great harm and damage. And if the city of Tripoli was formed, the Christians might hold it until the coming of the general passage / and might take all the countryside around / and keep the countryside of Tripoli. And they might return easily by the men who should come to the general passage, for they would find the port ready there they.\nIf the Tarts (Tartars) were to conquer the realm and the holy land, the Christians of the first passage should be ready to receive their lands and keep them in such a manner. I, who know it reasonably, believe that all the lands they would conquer from the Sarasins, with good will, they would give in keeping to the Christian Franks and quit. The Tarts could not dwell in that country because of the great heat there in summer. Therefore, they would be glad that the Christians held the lands and kept them. The Tarts never fight with the Sudan of Egypt out of greed for lands and cities. For they have all Asia under their subjecthood, but they fight for the reason that the Sudan has always been their principal enemy. And has done them more harm and damage than any other, and especially when they have had war against their neighbors. For this reason, above said, I trust that the number above is sufficient. It is to know that\nA thousand knights, ten galleys, and three million sergeants. Some believe that in the beginning, they should not have made such a large force, as the expenses and costs would multiply greatly. By the first passage, there could have been three other profits. Since the pilgrims of the first passage had tarried in the parts beyond the sea a season and had learned the condition and manner of the land and of the enemies, they could have given warning to the other pilgrims that should come to the general passage. However, they took the tariffs for war or for other things, or as an excuse that they would not give help to the Christians against the Saracens. And the sultan and his men were in their prosperity, and it would not be an easy thing to conquer the holy land and deliver it out of the enemies' power. Your holiness knowing the condition of the holy land, and seeing that the general passage might have better counsel and advice on such things that should be done or to be done.\npass over the general passage or tarry for convenient time. And by reason of this, all the dangers of the enemies may be avoided. Your holiness, please pardon me for two other words. The first is that your holiness would write to the king of the Georgians, who are Christian and more devout people than any other nation to the pilgrims and to the holy relics of the holy land, that they should give help and succor to the pilgrims to recover the holy land. I believe truly, for the honor of God and for the reverence of your holiness, they will fulfill your commandment, for they are devout Christians and men of great power and valiant men of arms and neighbors of the realm of Armenia. And yet, your holy fatherhood would write to the king of Nubia, who are Christian and were converted to the faith of Christ by St. Thomas in the holy land of Ethiopia. Sending it that they should move war against the sultan and his men. And I believe truly that the above-mentioned Nubians, for the honor of God.\nof our lord and for the reverence of your holiness they should move war against the sultan and his men, and should do harm and damage to their power, which would be great trouble for the sultan and his men. The sad letters might be sent to the king of Armenia, who should translate them into their language and send them by your messengers.\n\nDevoutly and truly I have rehearsed, according to my little understanding, such things as are necessary for the beginning of the passage and help for the holy land. And willingly to obey the commandment of your holiness, it is necessary for the general passage over the sea.\n\nThe general passage may be in three ways. The one should be by the way of Barbary, but I would not give counsel to those who know the condition of the country. The other should be by the way of Constantinople. It is to be known by the way that Godfrey de Bouillon and other pilgrims, in that time, kept the passage general might go lightly to the city of Constantinople.\nConstantinople. Going over the Bosphorus and traveling by the Turks' way may not be certain. For the Turks are Sarasins and you dwell in Turkey. Truly, the Tatars may deliver and ensure the way, and might arrange that in the land of Turkey sufficient provisions be brought for the pilgrims' host and horses of a reasonable price. The other way that everyone knows it is by the sea. Therefore, if the passage will go by the sea, there must be ships ready at every seaport and other necessary things to pass with the pilgrims. And moreover, it should be convenient to a preferable term and a suitable season that all the pilgrims should be ready to go in the ships and pass together. And so they might come to Cyprus and rest themselves and their horses from the sea labor. After that, the general passage should be arrived in Cyprus and should be refreshed for a certain number of days. If the pilgrims of the first passage had closed the city of Tripoli or another on the sea in Syria. The passage might come.\nThe pilgrims should find it to be of great ease. If the pilgrims of the first passage had not closed some land in Syria, the general passage should have taken the way through the realm of Armenia. In this manner, it is to be known that the pilgrims should refresh themselves and their horses in the realm of Cyprus until Michaelmas day, so that they might pass surely to the realm of Armenia, and there they should find such things as they needed. Verily, they might tarry more easily in the city of Tarsus because they would find there great abundance of water and pasture for their horses. And from the realm of Turkey, which is near, they should bring victuals and horses and such things that they would have needed in the land of Armenia. Also, they might tarry the whole winter in Armenia, and when the pasture was coming, the pilgrim host might go to Antioch, which is from the land of Armenia a day's journey. And from thence, the ships might go by sea to the port of Antioch, and so the sea host and the land host.\nAfter taking Antioch with God's help, the pilgrims should become neighbors. They could rest in this land for certain days and then continue, harassing their enemies' lands. There, they could learn the condition and will of their enemies. In Antioch, there are Christians dwelling who are good servants and should come with goodwill to the Christians' host. After leaving Antioch, they might go along the sea side to the city of Lycia. This way would be shorter and better, as the sea flows towards the host of the land. Near Margat by the sea, there is a passage that troubles people greatly as they pass. If it happened that the enemies had fortified this passage, the pilgrims might not be able to pass. Our men could return without danger to Antioch and go by another way.\nThe route to Caesar via the Reuell flood's side leads your host to good pasture and water. Enemy lands are fortified with provisions and other goods, which your host may find of great ease. By this way, our men might reach Haman, a wealthy city, which Christians could occupy soon. If the enemies defend Haman due to its wealth and choose not to engage in battle against Christians, they would have a significant advantage to fight there and easily overcome their enemies. If Christians manage to overcome the soldiers' host, they would find nothing against them and could proceed directly to Damas. Since the soldiers would be overcome, the Damas residents would not hold out, they would yield willingly. They lived safely as they did with Halcon and Casan.\nafter they had overcome it so easily. And if the Crusaders had taken Damas, they would lightly conquer the remnant. And if the enemies had lost the battle, the Crusaders might reach Tripoli in four days from Damas and retake the city. And this, the Crusaders from the Mount Lebanon would give great help to the pilgrims. And if the Crusaders could keep the city of Tripoli, they could conquer the city of Jerusalem with God's help.\n\nOf the company of the Crusaders and the Tatars, I think that a certain number, about twenty thousand Tatars, could bring great ease and profit to the Crusaders traveling through the countryside due to fear of the Tatars, Bedouins, or Turcomen. The Bedouins, nor Turcomen dared come near the Crusaders' host. The other ease would be that the Tatars would provide provisions for the Crusaders' host, and come from far-off countries to get money or some other thing. Yet, through the Tatars, they might inquire and know the enemy's communication.\ntartas are light to row in and out, and can enter and exit freely night and day from their dwelling places and battle cities. The tartas are clever and thrifty in such things. If Carthage or another ruler in his realm should come to enter the land of Egypt, it would be well to shift and go far from their company. For the tartas would not act according to Christian customs, and the Christians could not follow the tartan way of traveling on horseback and going quickly. The Christians could not keep up with them on foot.\n\nHowever, when the tartas know that they are strong and powerful, they are very proud and unreasonable. They could not be without causing harm to the Christians, which the Christians could not endure. This could lead to great strife and evil will among them, but they could put good remedy to it. It is to know that the tartas should go by Damas way, as they are accustomed to do always. And the Christians should go in the parties of (?)\nIn Jerusalem, maintaining peace between the Tartars and Christians is important, as their strength combined would be more effective against their enemies. I will remind your holiness of another matter: the Christians' council should be wisely managed. In the past, they failed to do so, resulting in numerous sorrows and allowing their enemies to escape danger. If the passage name cannot be kept secret, they should go openly, but this would not harm or lose anything for the enemies, as they would have no help from any port. In various ways, the Christians' council could be kept functioning, doing one thing and another, and the reason the Tartars could not keep their council has caused them great harm on numerous occasions. The Tartars have such a manner.\nAt the beginning of January, they convene to discuss all matters they need to address for the year. If it happens that they decide to wage war against the sultan of Egypt soon after their council is known, and the Saracens are informed, the sultan prepares in response. The Saracens have kept good counsel in such situations before. And so it is sufficiently said for the present time regarding the passage of the holy land by sea.\n\nAfter all this, I humbly pray that blessed holiness will receive this which my devotion writes concerning the passage of the holy land. If I have said more or less than necessary, I leave it to your correction. I would not have dared to give counsel on such a great matter as the passage of the holy land if it were not by the command of your holy pain and lordship, for the deliverance of the Child Jesus from evil livers. And for this reason, all Christian kings and princes are requested.\ncalled to his council to ensure that he may have counsel and be advised, on behalf of the holy land's passage. Yet the Lord is full of mercy, as we have experienced, which will deliver the holy land from their hands until the time of your holy father's patronage. We ought all to pray humbly that long life and good may reign in his reign. Amen.\n\nHere ends the book of the histories, copied by a religious man, Brother Hayton, a brother of the Premonstratensian order, formerly lord of the court and cousin to the king of Armenia, on the passage of the holy land. By the command of the holy father, the pope Clement V, in the city of Poitiers. I, Nicholas Falcon, wrote this first in French, as Brother Hayton said with his own mouth. Without any note or example, I have translated it into Latin. For our holy father, the pope. In the year of our Lord God 1355, in the month of August. Deo gratias.\n\nHere begins the book of all the procedures and\nThis text appears to be an old English document detailing information about the number of churches in Rome, kings and their titles, and the crowning of nobles, specifically the Emperor of Rome and Constantinople. Here is the cleaned text:\n\nThe first part of the book makes known how many churches are in the city of Rome, including the number of patriarchs and other cardinals and their titles upon the said churches.\n\nThe second part of this book makes known how many kings are in the world and their names, as well as those who are crowned sacred and anointed. It also lists the Christian tributary kings who pay tribute to the Roman court and the chief and head of the Roman Church.\n\nThe third part shows how the noble men of the world are crowned and chosen. It is to be known, the Emperor of Rome and of Constantinople, and first of Rome, how he is chosen, by what prelates, princes, and barons of Germany, naming them all, and it shows how the Emperor is crowned with three crowns and how our holy father the pope crowns him with a crown of gold, which is the last crown, as it is written in the said book.\n\nThe fifth and last part makes mention of all the others.\nThe following castles and cities that the Sultan held, which are of the party of Egypt, and are mentioned in the said book:\n\nIn the Roman city, there are five patriarchal churches, namely: the Church of St. John and the Latin Patriarchate, which has a prior and are the ordinaries of St. Augustine. The Church of St. Peter, which has an archpriest and a cardinal deacon, and secular canons. The Church of St. Paul, which has an abbot and are black monks of the Order of St. Benedict. The Church of Our Lady Major, which has an archpriest and canons. The Church of St. Lawrence Outside the Walls, which has an abbot and are black monks of the Order of St. Benedict. To the first-mentioned churches, seven bishops were assigned: namely, the Holy Father, the Hostiensis, the Bishop of Abbano, Portuensis, Sabinensis, Tusculanus, and Penestrinus. To the other churches in the city, cardinal priests were assigned, and there were thirty-three titles of cardinal priests.\n\nPbr\u0304\ncardi. tituli sanctorum Petri et Marcellini, mediolanum.\nPbr\u0304. cardi. tituli sanctorum IIII coronatorum.\nPbr\u0304. card. tituli sancti Pimachi primi.\nPbr\u0304. card. tituli sanctorum Ioannis et Pauli.\nPbr\u0304. card. tituli sanctae Salome.\nPbr\u0304. card. tituli sanctae Agnostasie.\nPbr\u0304. card. tituli sanctae Salbinae.\nPbr\u0304. card. tituli sancti Stephani. In celio monte.\nPbr\u0304. card. tituli sancti Clematis.\nPbr\u0304. card. tituli sanctorum Neiri et Achillei.\nPbr\u0304. card. tituli sanctae Susanne.\nPbr\u0304. card. tituli sanctae Prudaciane.\nPbr\u0304. card. tituli sancti Xirici.\nPbr\u0304. card. tituli sancti Petri ad vincula.\nPbr\u0304. card. tituli sanctae Eudoxie.\nPbr\u0304. card. tituli sancti Martini.\nPbr\u0304. card. tituli sancti Euzebii.\nPbr\u0304. card. tituli sancti Equinarii.\nPbr\u0304. card. tituli sanctae Priscae.\nPbr\u0304. card. tituli sanctae Praredis.\nPbr\u0304. card. tituli sancti Vitalis.\nPbr\u0304. card. tituli sancti Ciriaci interminis.\nPbr\u0304. card. tituli sancti Marci.\nPbr\u0304. card. tituli sanctorum Basilice xii. apostolorum.\nPbr\u0304. card. tituli sanctorum.\nMercellini.\nPbr\u0304. card. tituli sancti Laurencii In lucina.\nPbr\u0304. card. tituli sancte Sabine.\nPbr\u0304. card. tituli sancte Marie in tra\nPbr\u0304. card. tituli sancti Laurencii In damaseo.\nPbr\u0304. card. tituli sancte Calixi.\nPbr\u0304. card. tituli sancte Cicilie.\nPbr\u0304. card. tituli scti Grisogonii.\n\u00b6Isti alii seque\u0304tes sunt diaconi cardinales & intitula\u0304tur alio mo\u2223do et in aliis ecclesiis que su\u0304t simi liter in vrbe / et sunt .xviii.\nDiac. card. scte\u0304 Marie in aquiro.\nDiac. card. sancti Theodori.\nDiac. card. scte\u0304 Marie i cosmedi.\nDiac. card. sancti Georgi ad vellum aureum.\nDiac. card. scto\u0304{rum} Cosme & Dam.\nDiac. card. sancte Marie noue.\nDiac. card. scto\u0304{rum} Sergia & Bachi\nDiac. card. sancto{rum} Adriachi.\nDiac. card. sancte Marie in vialata.\nDiac. card. scte\u0304 Marie i porticu.\nDiac. card. sancti angeli.\nDiac. card. sancti Nicholai in carcere tuliano.\nDiac. card. scte\u0304 Lucie mr\u0304ymag{is}.\nDiac. card. sancti Eustachii.\nDiac. card. sancti Vici imercello.\nDiac. card. sancte Agathe.\nDiac. card. sancte Marie in\nDomnitia, Hostien, Vallettius, Porcius, Scte Rufinus, Albinenus, Penestrinus, Sabinus, Tusculanus, Tiburtinus, Agnaninus, Signinus, Ferentina, Alatrinus, Verulanus, Terratrinen, Soranus, Garetanus, Fondanus, Furtonius, Aquileni, Marecanus, Valens, Teatinus, Penus, Adrius, Aprutinus, Nepesinus, Saturnus, Cunatena, Ortanus, Daluergen, Vrbenetanus, Viterbinus, Tuscanus, Castius, Pistorianus, Sustulanus, Suanus, Clusinus, Prensinus, Castelanus, Aretius, Seneca, Grossetanus, Vulceranus, Lucanus, Pistorianus, Florentinus, Fesulanus, Lunus, Asisinus, Fulginas, Nuterinus, Egubinus, Spolatenus, Reatinus, Tudertinus, Amelienus, Narius, Iterampnus, Esculanus, Camer, Auximius, Humanis, Anconitans, Esmus or Esmas, Senogalien, Faunus, Perausien, Focofinifourian, Vrbinas, Calen, Arminen, Ferentina, Raunus, Agrigentin, Mazaren, Militan, Cactanien, Siricuan, Clephaduden, Paten, Sancti.\nMarci, Militen, Bonen, Lutren, Giraten, Trepeten, Militen exemptum, Sillaten, Neucastren, Cacaten, Cotronen, Cassanen, Martuiranen, Bisigmanen exemtum, Archiepiscopus sanctae Severinae h. h\u0292. s., Genicouastren, Insulanum, Sancti Leonis, Therencinum, Strogulen, Moranen, Satrianen, Montisuistien, Laquedonen, Sancti Angeli, Potentinum, Tricariten, Venusinum, Grauinen, Anglonen, Mutulen, Castellanum, Austunen, Castren, Gallipolicanum, Licren, Vrgentinen, Lentaten vellenten, Botuntuinum, Melphetanum, Inuenacen, Rubentinum vel cubeum, Salpen, Canuen, Conuersanum, Menerinen, Poliganeum, Caterinen, Lanellinum, Vigilien, Andrien, Vestanum, Troianum, Melchien exemptum, Ropolen exemptum, Monopolitanum exemptum, Telesuium, Sancte.\nAgathe, Aliphen, Montismarte, Montiscorinu, Aueline, Vitanum, Arianen, Binanen, Aculeu, Litherenum, Tortibulen, Draconarum, Vulturanien, Aleurinum, Florentinum, Ciuitanen, Termolen, Lesinen, Frethentinum, Ternentinum, Wardien, Musanen, Caputaquen, Polistrasten, Nusquitanum or Nusquan, Sarnen, Aterrarum, Marsiten, Rauclen exemptum, Caprican, Scalen, Minoren, Luteran, Lobren, Solpen, Equen, Castellunaris or scabien, Auersanum exemptum, Neolanum, Puteolanum, Cuman, Iselanum or insulanum, Aternarum, Theanuen, Calueum, Carsertanum, Suesanum, Venefranen, Messanum, Aiacen, Sagonen, Robien, Aprimiaten, Nebien, Maranen, Brumaten, Naulen, Adrien, Clomaten, Cernien, Forolinten, Foropopulien vellunen, Ceseual, Boben, Fauentinum, ymoleum, Mutineum, Bononien, Reginum, Palineum, Pergamen, Brixien, Cremonen, Landen, Nouarien, Vercellen, yporien, Taurinen, Austinen, Auquen, Alben, Terdonen, Papien Exemptum, Saonen, Albiganen, Vigurtinulien, Platenticiu.\nFerrariexemptum. Mantuanum. Cumanum. Tridentinum. Veronense. Paduanum. Vitentinum. Ternitinum. Cordobien. Ceneten. Felicien. Relinen. Coniunctisunt. Polanum or polen. Parentinum. Tuestinum or tergestinum. Comacleum or poteneum. Capitisyane or Iustipolitanus. Cuntatisnone. Maranen. Castellanum. Cortelanum. Equileu or Esulanum. Caprulen. Clugien. Cuntatisnone. Ausaren. Sygnen. Veglen. Arben. Nouen. Tragurien. Signen. Seardonen. Arben. Nouen. Faren. Croaten. Berbanen. Tunen. Stageren. Bossenen. Tribumen. Catarinen. hic est substitis. Baren. Rosen. Biduanen. Archiepus autuaren hos hrz. s. Vlchinense. Suatinen. Vrmasten. Polasten. Scodrinen. Arbanen. Scutaren. Sarden. Agrien. Nitrien. Watren. Iaurien. Quinque ecclesien. Vesprunien. Archiepus Colosten hos hrz. s. Agabrien. Vltrasilnauum. Varadien. Cenadien. Chanadeen. Vratiflamen or vredialaten. Mazonien or cantin. Ploren. Cracobien or\nCraconia, Pornania, Bulucena, Canuna, Pomerania, Praga, Holomuta, Cystera, Bambrega exempta, Herbipolis, Viseburg, Costantia, Curia, Argentina, Spira, Varmacia, Verdena, Istiesima, Albestat, Padeburna, Manomia, Augusta, Barduna, Leodina, Traiecta, Monasterium, Minden, Osemburga, Bardutta, Solosintia, Rakeburga, Iuerna, Lubita, Rigen vel imona, Empterbaten, Albergen, Bragdeburga, Misuen vel misen, Merseburga, Patania, Ratispona, Fusinga, Curcia, Brsequona, Kiemosomena, Lauendina de novo creatus, Kermen, Cethona de novo creati, Meten, Tullen, Virduna, Seduna, Agusten, Basilian, Lausana, Bellion, Vigun, Lucien, Grassana, Seueta, Ventia, Claudata, Apta, Foronlina, Regen, Vapinten, Cistaria, Massilia, Tholona, Canalita, Vasiona, Cappentorata, Auinionia, Aurasina, Tristanina, Valentinum\n\nVienen coniuncti.\nVrmarin, Gratianopolitan, Maurin, Gebunen, Eduen, Matiscon, Lingon, Cabilon, Parisien, Carnot, Aurelian, Niuerneu, Antissiodor, Trecen, Melden, Suessionen, Cathalanuen, Cameraten, Tornacen, Mormen, Atrepacen, Ambien, Nomonen, Siluaneten, Landarien, Belnacen, Sagien, Abrunicen, Ebroicen, Leronien, Constancien, Cenomanen, Redon, Andegauen, Nanueten, Corosipo Corisopien, Veneten, Machomen, Brioen, Trecoren, Volen, Claromoncen, Ruthenen, Cathurten, Lemontien, Albien, Anicien exemptum, Pictanen, Xanctonen, Engolicinen, Petragoriten, Agenuen, Aquenen, Lectoren, Conuenax, Conseranen, Tarinen, Aduren, Oloren, Varaten, Baronen, Lascuren, Tholosanum, Carcassomen, Eluen, Biterren, Agaten, Lodonen, Nemausen, Vireten, Barchinonen, Maioriten exemptum, Gerunden, Viten, Oscen, Tirasonen, Calaguiritanum, Vergellen, Cesaragutanu, Vercusanen, Valentinu, Pampilonen.\nExemptum, Palentini, Corduben, Segobien, Conthen, Segurben, Abulen, Alatentini, Salamantinum, Estoren, Canrien, Vlxbonen, Legronen exemptum, Oueten exemptum, Xamoren, Cuntaten, Egitamen, Lameten, Paren, Portingalen, Colunbrien, Visen, Lameten, Aurien, Tuden, Lucen, Ascoriten, Mindunen, Genen, Corduben, Carchaginen, Gadaten, Duuelinen, Karleoben, Candedecase, Londonien, Roffen, Cicestren, Winconien, Exonien, Bathon, Welles, Lincolien, Sarebirien, Wigornin, Herefordin, Conuentren, Lichefelden, Noriuen, Helien, Menenen, Landanen, Assanen, Bangoren, Rochilden, Othonien, Suemten, Ripeul, Renalien, Wibergien, Aurisen, Burglanen vel galanen, Scaren, Lincopen, Strenguinen vel straninen, Agurien, Aboen, Wexionen, Sancti Andree, Glasguen, Ergaduen, Ca, Catanen, Aberidonen, Vulchelden, Vumblanen, Brechinen, Moranien, Roson vel rosmachin, Lismoren vel aregarchel, Scanaengren, Hamaren, Bergen, Hasloen, Sodren vel.\nInsulanum, Isladen, Hoccadien, Greneladien, Scalcen, Olen, Coremen, Theglauze, Miden, Lugundinien, Conuaren, Ardachaden, Rathobonum, Dauligiaren, Rathlugueren, Dauchen, Clendelaten, Lernen, Leglenen, Calda, Laonien, Inmucen, Finaberen, Insulanum, Cathay, Imlacenz, Vuatefoden, Lismoren, Cluanen, Corraten, Ruffen, Areferen, Alathden, Elphinen, Cunauferran, Achaden, Conanen, Suaten, Colamniduach, Sultien, Voluen, Suelen, Sorren, Planacen, Anipurien, Gisanbien, Castreen, Ochanen, Rosanen, Vsellen, Sanitenice, Terreabn, Ciuitaten Exemptum, Castellien, Ebronen, Liden, Acholonen qui est in betheani, Acconen, Sidonien, Beriten, Paueaden vel belinen, Thiberadien, Gabulen, Laodicen, Anterracen, Tripolitanus, Biblien\n\nArchiepiscopus Tharcenus nullus habet suffraganeum.\nArchiepiscopus Edecenus vel reges modoru et nullus he suffrag.\nValenien vel Magaten.\nPaphaen.\nNunocien.\nLunothonien vel lunosien.\nFramagustanus.\nIVsta traditiones veterum et inde quede.\nThe cities that have authority among the Palastinians held no insignificant or minor prerogative before you, Lord Justiniani, Augustine's bishop. However, the hierarch of the Jerusalemites, who was at your court, was not compelled to acknowledge any prerogative whatsoever by the aforementioned prince, Synadus. This was during the time of Emperor Justinian in Constantinople, under the patriarchs of Antioch and Jerusalem. The churches of Antioch and Jerusalem were under three patriarchal chapters, as described by Theodorus himself and concerning the see of Mopsuestia. The aforementioned church was not accustomed to honor or grant a place among the patriarchs for these reasons: it did not institute or decree the aforementioned church to honor it or its bishops in the same way as other divine institutions that were promulgated for that time. And the aforementioned Jerusalem, in the lunar month of Alexandrian Antioch, was not in a position to ordain suffragans for itself, nor was it able to counteract or hinder the other patriarchs and the aforementioned Hirlm. According to the form of other patriarchates, Hirlm was to be subjected and submit graciously to the Antiochenes.\ncasanen\\_Scitopolic\nIte\\_metropolitanos quodam petrarcham capere necessitabit, praeteritis metropolitanis quosda\\_Grecicuicellos vocant, quosda\\_epos & quosdam de novo creaverunt vs{que} ad. xxv. Quorum urbanum numerum & nomina sub iunximus computatis prius metropolitanis et eorum suffraganis et est ordo talis.\n\nVora antripada.\nIanua .i. ausui.\nNicopalis.\nOnus.\nSonisis.\nRabas .i. alias Rasias.\nReginapatos.\nRegumigericho.\nRegumilymas.\nRegumigadaron.\nReguimazocus.\nParalias .i. palmarum.\nAzocus typoni.\nEstomasoni.\nEstilion.\nTriconuas.\nTecrus.\nSalcunit.\nConstumaquis.\nCapiteliades.\nMira.\nGadarum.\nPellen\\_mullius.\nypus.\nTetroconuas.\nClimagaulamas.\nComanas.\nTiberias.\nAscopolis.\nArindala.\nGerapolis, Mensidos, Cluas, Tora, Vrossam, Pentaconuas, Saltum, Ieraticum, Arasson, Vias, Medianum, Neui, Filadelphias, Ierapolis, Esnis, Neapolis, Filopalis, Fenestras, Vionisias, Ostentianis, Pencatomas, Tricomas, Canofaces, Saluum, Vocaneos, Exanuas, Comogamos, Comogeros, Comostanis, Conusmachdei\u0304to, Comotorcatas, Conuscrapon, Co\u0304nuliranes, Conusprago, Areton, Conuspetanus, Conuscaritao, Comissuectis, Co\u0304nusuocanos, Conusariathos, Conusiracons, Clunaanotholis quae insino, Conusariotas, Comuratonos, Conusueldonos, Prunalidi, Ioppe (Ilias or Lappa), Ascalon, Gaza, Memuas, Pisceliti Anopolis, Bersabee, Betigebetim, Fenipolis (Phaselis), Sebastia, Ihericunctus et Iherico, Thiberiade, Viceferia, Leogeonum (Leontopolis), Capiscolina, Manicinium, Gedera, Thabor, Carata vel Petra, Adroga, Affra, Helis, Fraym, Helenopolis.\n\nCatholic bishop of Vitipolis, named Baldach, who was ordained under the apostolic see of Antioch, the Catholic metropolitans of the bishops.\nThe text appears to be written in ancient Latin or a similar language. I will attempt to translate and clean it as faithfully as possible to the original content.\n\nThe text reads: \"catholicus qui est auis presidis. Porfreon. i. Cayphas. Sidon. Sarepta. i. Iarpeu. Bibilium. i. Gibeleth. Botrion. i. brutun. Orcosia. i. Sabatays. Arados. i. Torcoza. Paneas. i. beninas. Aarach. i. machedea. Sebastis. Mallos. China. Coricos. Poderados. Vroy. Constantia. Carron. Mantopolis. Vathyonon. Sodurarum. zynena. Querquienti. Tapfaron. Calunicos. Epheana. Seononale. i. solenna. Barissa. Larussa. Nalanca. Manary. Raphia. Bemna. Surcon. Vernallis. Deothesarea. Perit. Ortune. Bolichi. Cucopi. Gerasum. Philadelphia. Adraon. Mardaon. Auscadon. Belradon. Horonua. Hem. Veneui. Nephelia. Lustria. Semelirica. Aocapi. Philadelphia perua. Vnuepolis. Ginancopolis. Moda. Dometropolis. Sudi. Hynopolis. Adrason. Miloy. Neopolis. Abli. Panupon. Loadicia. Curia. Rouokara. yabruda. Danaby. Rarochia. Bardanii. Suraqui. ARchiepiscopus tornacenus qui est y mastatius bulgarie & nulterum habet suffraganeum nisi per primatum. Archiepiscopus nelesbudienus nulterum habet.\"\n\nTranslation: \"A Catholic bishop who is the head of the presbytery. Porfreon, i.e., Cayphas. Sidon. Sarepta, i.e., Iarpeu. Bibilium, i.e., Gibeleth. Botrion, i.e., brutus. Orcosia, i.e., Sabatas. Arados, i.e., Torcozus. Paneas, i.e., Beninanus. Aarach, i.e., Machaedus. Sebastis. Mallos. China. Coricos. Poderados. Vroy. Constantia. Carron. Mantopolis. Vathyonon. Sodurarum. Zynena. Querquienti. Tapfaron. Calunicos. Epheana. Seononale, i.e., solenne. Barissa. Larussa. Nalanca. Manary. Raphia. Bemna. Surcon. Vernallis. Deothesarea. Perit. Ortune. Bolichi. Cucopi. Gerasum. Philadelphia. Adraon. Mardaon. Auscadon. Belradon. Horonua. Hem. Veneui. Nephelia. Lustria. Semelirica. Aocapi. Philadelphia perua. Vnuepolis. Ginancopolis. Moda. Dometropolis. Sudi. Hynopolis. Adrason. Miloy. Neopolis. Abli. Panupon. Loadicia. Curia. Rouokara. yabruda. Danaby. Rarochia. Bardanii. Suraqui. Archbishop of Tarnakenus who is the head of the Bulgarian church and has no suffragan bishops except through the primate. Archbishop of Nelesbodia has none.\"\n\nCleaned text: \"A Catholic bishop who is the head of the presbytery. Porfreon (Cayphas), Sidon, Sarepta (Iarpeu), Bibilium (Gibeleth), Botrion (brutus), Orcosia (Sabatas), Arados (Torcozus), Paneas (Beninanus), Aarach (Machaedus), Sebastis, Mallos, China, Coricos, Poderados, Vroy, Constantia, Carron, Mantopolis, Vathyonon, Sodurarum, Zynena, Querquienti, Tapfaron, Calunicos\nArchiepiscopus Adrianopolitanus none have suffraganeum.\nArchiepiscopus Maronien none have.\nArchiepiscopus Serren none have.\nArchiepiscopus Corsien none have.\nArchiepiscopus Duratien none have.\nArchiepiscopus Titren none have.\nArianen.\nMilipotanuen.\nKirithonissien.\nArchiepiscopus Coloten (called Codo) none have.\nIn this world, there are more churches than there were formerly, except new ones were created by the highest pontiff. In Egypt, the sultan holds the seaport city where there was once a sedes archipiscopalis. He also holds Gerain and Daun, which were the temples and seats of the bishops. Nepolin, which is the land of Sebastia and was once called Samaria, is also held by him. He also holds Grandegernum and the plain castra, which were the most noble temples of the Templaroi. And he holds with his possessions the verses of Arabia, which is the seat of the Eberorum, who are now called saints. He also holds the greatest castrum, which is called Calphia. He holds Petrateem, the city which is the seat of the archbishop, now commonly called Craton. He also holds the royal castra of Motis and the castrum Celle, along with many other castra, whose names are unknown, and with their possessions. This land should be the daughter of a prince.\nRupini & is held by Hierlm through fifteen dietas. He also holds Versus Aco and Versus Nazareth castruans, which were the castles of King Hierlm. Similarly, he holds Monte Tabor, which was the castle of the abbot of that place. He holds the city of Naim, where once was the seat of the bishop. He holds Bethzarda city, which is called and was a hospitallier of Hierosolymita. He holds the land of Geth, where there was Sodoma and Gomorra, the castle of Mentalia, and was of that king. He also holds Hierico, which was the abbot of St. Lazarus of Bethany, and he is situated six leagues from Jerusalem. He holds the city of Tiberias on the Sea of Galilee, which is the seat of the bishop. These lands are protected by two major diets and more. The sultan holds these lands with their dependencies near them. He also holds the castle versus Arabiam, which is called Cananea, where the Jordan river flows, but it is also called Tiberiada.\nThe following is the cleaned text:\n\nprices of Galilee. They hold Tiberias and the fortress that was of the Templars. They hold a new fortress that was of the Knights Templar of Dningindus, which the daughter of the prince of Rupini desires. They hold Vadum Jacob, which was of the Templars. They hold Caesarea Philippi, which is commonly called Belinas, and is the seat of the bishop and should be the daughter of the Latin prince. And all these things are held with their dependencies, and this land is protected by one diet (or tax) and extended beyond Tyre, Canas, and the mountains. They hold in the bishopric of Bethlehem two canas with all the mountains that are similarly protected by one great diet.\n\nThese are the regions of the Christians, and you should know that in the first church this was determined so that the Bussenti would not come to the Roman court to pay taxes. This is understood to refer to the exempt monasteries and other churches, and they are taxed in this way.\n\nAbuli.\nAnnually, Italici.\nTentonici.\nGallici.\nBulgari.\nThe text appears to be written in a mix of Latin and Old English, with some corrupted characters. I will do my best to clean and translate it while maintaining the original content as much as possible.\n\nbiennials. Provincials. Siculi. Anglicis. Hispani. Triennials. Vltranuarum. quadruevii. These are the nobles and potentates among Christian people of the whole earth, and this emperor Romanus should rule over these regions according to law, as it is said at the beginning of the year C.\n\nAll things that we see are not ours but have come to our possession. It is true that the pope himself is crowned with the last crown, as you will hear at the end. And on the very same day after being crowned, he ascends a mountain near Rome, called Montemajor, because it is higher than other mountains near that city. Then, with his right hand raised, he speaks and says, \"All things that we see are not ours but have come to our possession through the whole world.\" However, some regions excepted, they are not yet under his rule. Today, this emperor Romanus is assumed and elected by other prelates and princes from Alamania or barons. Therefore, the Magnificent Treverus Calomenus and the palatine Dapiser.\nThe following text describes the coronation of various rulers:\n\nduraporicoren _ Marchio prepositus temen pincerna boemus hoc statuat dominum/cunctis per secula mundi. Tucca de prima corona ferrea coronatur in villa que vocatur Aquis et coloniae deos per archiepiscopam coloniae. Ite de secunda corona argentea coronatur ecclesia Modoyen. Et est ipsum ecclesia collegiata et mediterraneana. Ite de tertia corona aurea coronatur in urbe in basilica sancti Petri et per summus pontificem et ipsum ingit et coronat.\n\nSequitur de imperatore Constantinopolitano et iste\n\nSequitur de regibus Christi annorum et sunt quidem coronandi, quidem non; tamen illi qui coronandisunt debent iungi et illi iam huc privilegium sub antiquo quia nullus.\n\nRex Hierlitanus coronatur et iungitur.\nRex Francorum coronatur et iungitur.\nRex Anglorum coronatur et iungitur.\nRex Sicilie coronatur et iungitur.\nRex Scottorum.\nRex Castellani.\nRex Legionis.\nRex Portingalensium.\nRex Aragonum.\nRex Navarre.\nRex Nonargie.\nRex Danorum.\nRex Bohemie.\nRex Burgarie.\nRex Armenie.\nRex\n[Surbie, Fex Cipri, Rex Sardinia, Rex Catholiciis, Rex Comachia, Rex Minuania, Rex Vltonia, Rex Colen_, Rex Manue, And the above-mentioned kings are not to be ordained or crowned. And you should know that today there are not many or fewer kings of the Greeks. Rex Hierosolymitanus, Rex Sicilie, Rex Aragon, Rex Sardinia, And king of Hungary.]", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Our holy Father, Pope Alexander III, by his grace has granted to:\nItem, our holy Father Pope Innocent IV, of his merciful grace has granted to:\nAlso, our holy Father Innocent IV, and 10 popes of their most holy grace,\nAlso, our holy Father, the aforementioned, has granted to all the brothers and sisters, and benefactors,\nAlso, our holy Father, the aforementioned, has granted to every brother and sister of St. John of Beverley,\nItem, our holy Father Pope John XII of that name has confirmed all the Indulgences & pardons,\nAlso, 24 bishops of the Roman court each of them has granted to every brother and sister,\nAlso, this blessed confessor St. John, in the time that he was Archbishop of York, has granted,\nAlso, my Lord Cardinal Chancellor of England has granted a C. days of pardon.\nAnd also, there are in the same College of St. John of Beverley 30 priests praying daily for:\n\u00b6Also our Soueraygne lorde Kynge Herny the .viii. hathe gyuen out his Patent vnder his bro", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "In the name of our Lord Jesus Christ and his blessed mother Virgin Mary and Saint Catherine, who vowed her virginity to our Lord Jesus Christ. It is known to all and every Christian man and woman that in the desert of Arabia, in the midst of the infidels, there is a certain mountainous multitude serving God under the rule of Saint Basil. With great reverence, they keep the glorious body of the said Saint Catherine, whose monks in the midst of the said Infidel land possess chalices and other ornaments for the church. Thirdly, indulgences were granted to the said monastery and hospital for the charitable reception of pilgrims resorting to the same. Pilgrims.\nWithin the space of three miles, myles cannot find another house or habitation, except only the said monastery. Pilgrims, if they should not be received meekly and charitably by the said monks, doubtless many of them would take sickness and other bodily inconveniences through tiredness and labor of their journeys.\n\nAlso, the said authority is granted to the forenamed Brothers and Sisters and benefactors, that they may choose a sufficient confessor as specified above, who diligently hearing their confession may absolve them as often times as it shall be necessary from all their sins or causes, except those reserved for the see of Rome.\n\nAlso, by the said authority is granted to the brethren and sisters that they may choose them in the article of death a sufficient confessor who may absolve them from all their sins and causes, however grave and enormous they may be, and grant them full pardon and remission.\nThe reverent abbot and the convent of the said monastery have willed and declared through their letters that the forementioned brethren and sisters may be participants forever in time to come in all masses, prayers, and other spiritual suffrages which shall be done by them in the said monastery.\n\nMoreover, our aforementioned holy father, Leo X, now being Pope, has been informed by the record of credible persons that Dan Clement is a true monk and a true proctor of the said monastery. Therefore, he exhorts all manner of lords, patriarchs, archbishops, bishops, abbots, and their deputies, and all others having dignity in Christ's Church, to withstand and punish, by the censures of the Church and other remedies of the law, all appealing parties who obstruct and hinder the aforementioned Clement or any commissioners deputed by him for the time being.\nin publishing of the said pardons, granting them if necessity requires assistance from the laity. It is commanded by the authority of the pope, under the pain of excommunication, that all manner of abbots, priors, and parsons of parish churches show and publish to the people the said Indulgences when required, on behalf of the said Danish Clement or any other appointed by him. The Indulgence our current holy father Leo, now pope, has determined not to be included under any manner of revoking, limiting, or modifying of other Indulgences, except for the favor of building St. Peter's church in Rome. Our holy father Leo X, now pope, requests that all and every one being parsons and ministers of parish churches immediately, after receiving this present articles, show and publish the said Indulgences and privileges to the people assigned to them.\nout contradyccyon vnder the payne of exco\u0304munycacyon. \u00b6Also the foresayd Dane Clement besecheth and prayeth the parsones & mynysters of\nparysshe chyrches for the loue of god & saynt Katheryne that they wyll whytsawfe to do these .iii. thynges folowynge. \u00b6Fyrst after suche declara\u2223cyon\nof Indulgences made by them that the almes gadered that thay wyll wytsaffe for to wryte euery man & womans name in there letter or con\u2223fesso\u0304nall\nwan that be requyryd. Secondely that they delyuer confessyonalles or letters testemonyalles for the sayd fraternyte to all good crysten\npeople gyuynge of theyr goodes as theyr deuocyon or conscye\u0304s gyueth them. Thyrdely that they shewe to the people that they may enioy these fore\nsayd Indulgences not onely by gyuyng\n\u00b6Also our souerayne lorde kynge Henry the .viii. by the grace of god kynge of Englonde & of Fraunce & lorde of Irelonde consyderynge ye grete\ntrybulacyon & sorowe of the sayd monastery as the wryttynge of our holy father the pope testefyeth vnder leade & fourme of a breffe moued by the\nway of pyte hath gracyously graunted the sayd Indulgences to be publysshed thrughout all his royalme vnder his letter pattent & co\u0304mendeth all\noffycers & mynysters of chyrches to ryse vp & gather suche almes as shall be gyuen vnto them. And fauourably gyue it to ye sayd Dane Cleme\u0304t or\nhis deputyes.\nGod saue the kynge.", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Considering that our Savior Lord Jesus Christ, at such a time as He should go to the place of our Lord,\n- An altar of the Cross\n- A Confraternity may choose a secular or regular priest for their Confessor, coming from the master and the brothers of the said hospice,\n- The Nativity of our Lord Jesus Christ every day until the octaves of the same,\n- The month of January every day until the octaves of the same (the fourth of March), on which day is sung the mass that begins (Disterra), He has granted to the said hospice,\n- The feast of all Saints until the feast of St. Leonard, three years and as many Lents.\nFinish.", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Here begins the testament of John Lydgate, the monk of Bury: which he made himself / during his life days.\n\nPortrait of John Lydgate\nDepiction of the crucifixion of Christ\n\nThe years passed / of my tender youth\nFear gripped me / experience has shown\nLust appalled me / the unyielding joints were stiffened with rudeness\nThe cloudy sight / was darkened with darkness\nWithout redress: recovery or amends\nTo me of death / had brought me in the calendes.\n\nOf my spent time / a fool may well complain\nThings impossible / to reverse\nLost days / who can call them back\nTo reform them / by any means\nEach mortal man / is called to the lure\nOf death / alas uncertain the passage\nWhose chief mariner / is called crooked age.\n\nOne of his beckoners / named Fevers\nCame with his potent / instead of a mace\nSummoned me / and afterwards came sickness\nMalicious: earthly / and pale of face\nWith their warrant / these two can intimidate\nThat death of me / his due debt sought\nAnd to a bed of lethargy they brought me.\nWhereunto me, a none appeared,\nWhile I lay, complaining in a trance,\nClad in a mantle, a woman sad of countenance,\nBlack was her attire, solemn was her countenance,\nStrange was her mien, froward of demeanor,\nCasting her look to meward in certainty,\nLike as of me: she had disdained.\nThis said woman, called was Rememberance,\nOf misspent time in youth's lustiness,\nWhich to record, did me great grief,\nThen came her sister, named Penance,\nFor old sorrows, began to dress me,\nA woeful bill, which brought to my mind,\nMy greater outrages of long time left behind.\nLying alone, I began to imagine,\nHow with four times, the year departs,\nFirst: how in Verse, the soil yields again,\nBuds beginning open, against the sun clear,\nThe balm prayed for, most sovereign and entering,\nOut of the root, rises naturally,\nWith new life, the barren soil tamed.\nThe Honeysuckle, the fresh Primroses,\nTheir leaves spread, at Phoebus urging.\nThe amorous birds with notes and carols\nSing each morning when Aurora wakes,\nHer lustrous courser quenching,\nDews of silver on the herbs she wakes.\n\nThis time is called Vere,\nTime of greenness, joy, merriment,\nTime of growth, chief mother of freshness,\nTime of rejoicing, prepared for comfort,\nTime: when time itself resorts,\nIn verdant March, towards the Aries,\nOur empyrean, to gladden with his here.\n\nBut to direct by grace, my mother,\nMaking myself lowly: I Jesus,\nIn thy presence I intend to begin,\nUnder thy merciful, fruitful influence,\nSo thou Jesus, of thy bounty,\nAttend my supplications, mercifully,\nGrant me, or I die: shrift, house of repentance.\nMy wretched life tamed and corrected,\nI intend, with thy grace's support,\nThy death, thy passion, thy cross shall guide me,\nWhich suffered death Jesus, for our transgressions.\nI, wretch unworthy, to gaze upon thy face.\nThy feast encompassing, from which I shall not withdraw, I beg mercy inquiry. O Mighty Lord, of power mightiest, Without whom all force is feebleness, Bountiful Jesus, of goodlyest mercy, Thy bedewing or thou dost bestow, Delayest rigor to punish my wickedness, Longest abiding, loath to do vengeance, O blessed Jesus, of thine highest goodness, Grant or I die: shrift, house, repentance. Though thou art mighty, yet merciful, To all folk that meekly them repent, I, a wretch: contagious and culpable, To all outrages, ready for assent, But of whole heart and will, in my intent, Of old and new, all vicious governance, Of youth and age, and of misspent time, Grant or I die: shrift, house, repentance. Of my confession, receive the sacrifice, By my tongue, offered unto Thee, That I may say, in all my best guise, Mekely with David, have mercy upon me, Salve all my sores, that they not fester, With none old rust, of dispersion, Which of whole heart, cry upon my knee.\nGrant or I die: confession / penance.\n\u00b6O Jesus, Jesus, / here is my prayer\nBridle my outrage / under thy discipline\nFetter sensuality / enlighten my reason\nTo follow the traces / of spiritual doctrine\nLet thy grace lead me / right as a line\nWith humble heart / to live to thy pleasure\nAnd blessed Jesus, / or I this life shall find\nGrant of thy mercy: confession / penance.\n\u00b6Suffer me to have / savour nor sweetness\nBut in thy name / that called as Jesus\nAll foreign things / to me make bitterness\nSave only Jesus / most sovereign of virtue\nTo my profession / according and most due\nEver to be painted / in my memory\nAt my end / to grant me this issue\nBefore my death: confession / penance.\n\u00b6No lord but Jesus / most merciful & benign\nWhich of mercy / took our humanity\nAnd of love / to show a sovereign sign\nSuffered passion / upon the cross tree\nOnly to frustrate / our mortality\nWhich stood in danger / of Satan's encumbrance\nOr I pass hence, / Jesus grant unto me.\nBefore my death: confession / house / repentance.\nI am excited and moved by nature,\nThis name of Jesus, sovereignly to praise,\nA name commended most highly in scripture,\nWhich name has power to raise,\nTo live eternally, whose virtue does so please,\nAgainst my sins, weighed in balance,\nThat grace and mercy shall so counterpay,\nGrant me not rest, nor have any quiet,\nOccupy my soul with spiritual labor,\nTo sing and say, mercy, Jesus, sweet,\nMy protection, against fiends in battle,\nSetting aside all other apparatus,\nAnd in Jesus, to put all my affiance,\nTreasure of treasures, that may me most avail,\nGrant me not rest, nor have any quiet,\nMy faith, my hope: to Jesus do I call,\nWhich glorious name shall never out of my mind,\nI shall seek what happens, whatever befalls,\nBy grace and mercy, in trust I shall find,\nAnd but I did, truly, I were unkind,\nWhich for my sake was pierced with a lance.\nTo Jesus, I leave not behind,\nGrant me shrift, house, repentance.\n\nThere is no god but you, Jesus alone,\nSovereignest and most merciful,\nFairer than fair, early, late, and soon,\nStable and most strong, pious and rightful,\nReforming sinners who are in virtue dull,\nDawning the proud, meekness to enhance,\nThy tune of mercy is ever like full,\nGrant me shrift, house, repentance.\n\nSuffer me mercy, I may speak,\nO blessed Jesus, and goodly do advert,\nWho shall give less out to break,\nThat thou, Jesus, mayst enter into my heart,\nThere abide, more near than my shirt,\nWith golden letters, grave substance in,\nProvide for me, and let it not depart,\nGrant me shrift, house, repentance.\n\nSay to my soul, Jesus, thou art my health,\nHearing this voice, after I shall pursue,\nScour that place from all spiritual filth,\nAnd vices all, from thence do remove,\nThy holy ghost, close in that little mew,\nPart not lightly, make such cheap answers.\nTo increase in virtue and vices to eschew,\nAnd I, before I die: confession, house, repentance.\n\u00b6Show glad thy face, and thy light down shed,\nThe merciful light of thine eyes twain,\nOn me, thy servant, who hath such great need\nFor his sins to weep and complain,\nAnd blessed Jesus, of mercy be not disdain,\nThy gracious showers, let rain in abundance,\nUpon my heart to dew every vain,\nAnd before I die: confession, house, repentance.\n\u00b6Save me, thy servant, O Lord: in thy mercy,\nFor want of which, let me not be confounded,\nFor in thee, Jesus, my hope stands finally,\nAnd all my trust in thee is grounded,\nFor my sins, think Jesus, thou was wounded,\nNaked on the cross, by mortal pain endured,\nBy which, the power of Satan was confounded,\nGrant me, before I die: confession, house, repentance.\n\u00b6Thou art my succor and refuge,\nGain every tempest and trial,\nThat worldly waves with their mortal deluge,\nNe drown me not in their dreadful drowning,\nWhere Carthage has dominion.\nAnd Syrenes sing songs of disturbance,\nTo pass that danger, be thou my protection,\nGrant or I die: shrift, houseling, repentance.\n\nWho shall give me, like my intent,\nThat thou, Jesus, mayst make thine herberage,\nBy receiving of the holy sacrament,\nInto my heart, which is to my old age,\nRest eternal, gain all foreign damage,\nReceived duly, with devout observation,\nCelestial reward, end of my pilgrimage,\nIs shrift, houseling, and heartfelt repentance.\n\nI feel my heart rent and ruinous,\nNot purified, Jesus, therein to rest,\nBut as a carpenter comes to a broken house,\nOr an artificer repairs a ruined chest,\nSo thou, Jesus, art the best of crafty men,\nRepair my thought, broken with misgovernance,\nSet my soul, my heart of steel, thou breast,\nGrant or I die: shrift, houseling, repentance.\n\nWith weeping eyes and a contrite cheer,\nAccept me, Jesus, and my complaint conceive,\nAs most unworthy tapster at thy altar,\nWhich in myself no virtue appears.\nBut if thy mercy, by grace, receivest me,\nBy sinful living brought unto contrition,\nPray with good hope, which may me not deceive,\nGrant or I die: shrift, houseling, repentance.\n\nCrying to the one who died on the rod,\nWhich with thy blood was stayed and made red,\nAnd on Good Thursday gave us to our food,\nThy blessed body, Jesus, in bread form,\nTo me, most sinful, grant or I be dead,\nTo claim by mercy, for my inheritance,\nThat with sharp thorn was crowned on thy head,\nOr I pass by: shrift, houseling, repentance.\n\nAnd one request, in especial,\nGrant me, Jesus, while I am here alive,\nEver to engrave in my memory,\nThe remembrance of thy wounds five,\nNails, with the spear: that did thy heart riven,\nThy crown of thorns, which was no small pain,\nLanguage, and tongue: me duly to shrive,\nThe holy unction: shrift, houseling, repentance.\n\nAll the tokens of thy bitter passion,\nI pray, Jesus, grant them in my memory,\nMark well the mid-century of my reason.\nOn Caluery, in your triumphal victory,\nRestore us to your eternal glory,\nThrough your meek suffering's mediation,\nFrom this uncertain and transitory exile.\nAnd when we pass: confession, repentance,\nOf your mercy, requiring it of me,\nFrom the depths of my mind, the midpoint most profound,\nThis word, Jesus, tenfold illuminates,\nIn length and breadth, like a large wound,\nAll deadly thoughts, to avoid them and confound,\nYour cross, your scourge: your garment cast at chance,\nThe rope, the pillory: to which you were bound,\nGrant or I die: confession, repentance.\n\nOf this prayer, meekly I make an end,\nUnder your merciful support,\nO gracious Jesus, grant where'er I wander,\nTo have memory, upon your passion,\nTestimonial, of my redemption,\nIn my testament, set for evidence,\nThis cause last, of my petition,\nGrant or I die: confession, repentance.\n\nFinis orationis.\n\nDuring the time, of this season, I mean,\nThe season, of my years, green and new,\nGrowing from childhood, stretches forth so far.\nTo the years accepted fully, fifteen.\nBy experience, as it was well seen,\nThe merry season, strong in condition,\nDisposed to many unbridled passion.\n\nVoid of reason, given to willfulness,\nForward to the virtue of Christ, gave little heed,\nLoth to learn, loved no virtuous business,\nSaved play or mirth, strange to spell or read,\nFollowing all appetites, longing to childhood,\nLightly tourning: wild and seldom sad,\nWeeping for nothing, and a none after glad.\n\nFor little worth, to strive with my fellow,\nAs my passions did my bridle lead,\nOf the yard, I sometimes stood in awe,\nTo be scourged, that was all my fear,\nLoth toward school, lost my time in deceit,\nLike a young colt, that ran without bridle,\nMade my friends give good, to spend in idleness.\n\nI had in custom, to come to school late,\nNot for to learn, but for a countenance,\nWith my fellows, ready to debate,\nTo angle and joke, was set all my pleasure,\nWhose rebuked, this was my chievousness,\nTo forge a lying, and thereupon to muse.\nWhen I transgressed, I showed no reverence to my sovereigns, gave no force at all. I was obstinate, ran into gardens, apples there I stalled, to gather fruits, spared hedge nor wall. To pluck grapes on other men's vines was readier than for me to say matins. My lust was always to scorn people and laugh, shrewdly turning among them to scoff and mock, like a wanton ape. When I did evil, I accused others. My wits five, in wast I did abuse. Readier cherries were for me to tell than to go to church or hear the sacring bell. Loth to rise, loth to bed at eve, with unwashed hands ready to dine, my Pater noster, my Creed: or my belief, I cast at the cock: lo, this was my manner. Waived with each wind as a red spear, snubbed of my friends, such taunts taming, Made deaf ear, lest I listen to them. A child un promising, which was not likely to thrive, Froward to God, reckless in his service, Loth to correction, loth to scold myself.\nI. Am ready to discard all false appearances.\nII. I, the chief deceitful one, could feign sickness, feeling no pain whatsoever.\nMy condition: my feet always unstable,\nMy sight: uncertain and erratic,\nIn all my actions, suddenly changeable,\nContrary to good ways, I was found.\nNow oversad: now mourning, now joyful,\nWilful, reckless, mad, starting like a hare,\nFollowing my lust for nothing, I would spare not.\nIII. Entering this time into religion,\nTo the plow, I put forth my hand,\nA year completed, I made my profession,\nConsidering little charge of that band,\nOf perfection, I found good teaching,\nIn me, there was all the lack,\nWith Lothes wife, I often looked back.\nIV. Taught by my masters through virtuous discipline,\nMy look was restrained, and I kept my sight close,\nOf blessed Benet, I followed the doctrine,\nAnd bore myself lowly to every manner of person,\nBy the authority of my inner sight,\nI committed myself wholeheartedly to God.\nTo follow the principles of my profession.\nHis holy rule was taught to me and expounded in a full, notable way by virtuous, religious and sad men, expert, discrete, prudent and wise, and observant of many spiritual enterprises. I heard it all well, but as for the deed of that which they taught, I paid but little heed.\nOf religion, I wore a black habit, only outwardly as a good appearance. To follow the charge, I feigned but a slight savour of humility, save by a manner, counterfeit pretence. But in effect, there was none in existence like the image of Pygmalion, which appeared lifelike and was not but a statue.\nUpon the ladder, with statues thrice three, the nine degrees of virtuous meekness were called in the rule, degrees of humility whereon to ascend, my foot I was unwilling to dress, but by a manner, I feigned false humility.\nFirst, where I forsook my own will, I was shackled with a lock of obedience.\nTo obey my sovereigns, as it was right and proper\nTo follow the school of perfect patience\nTo my enemies, do worship and reverence\nFollowing the reverends took all another way\nWhat I was bid, I could well disobey.\nWith tongue at large and brought conscience\nFull of words, disorderly of language\nReckless to keep my lips in silence\nMouth: eye, and ears took their advantage\nTo have their course, unbridled by outrage\nOut of the rains of temperance\nTo sensuality, gave all the governance\nWatch out of time: riot and drunkenness\nUnfruitful talking, intemperate diet\nTo vain fables, I dressed my ears\nFalse detraction among was sweet to me\nTo talk of virtue, I thought it was not meet\nTo my courage nor my complexion\nNor nothing that seemed towards perfection.\nOne with the first, to take my pastime\nLast that arose to come to the fore\nIn contemplation, I found but small comfort\nHoly stories did to me no cheer\nI savored more in good wine that was clear\nAnd every hour, my passage to dress\nAs I said before, in ritual or excess.\nCould grudge and found no reason why\nCauses often complained of my fare\nGained my corrections answered contrary\nWithout reverence, I listed no man to spare\nOf virtue and patience, I was all bare\nOf reckless youth, I listened to no one's head\nWhat Christ Jesus suffered for my sake.\nWhich now remembering in my later age\nTime of my childhood, as I rehearse shall\nWithin fifteen, holding my passage\nMyself a cloistered one, depicting upon a wall\nI saw a crucifix, whose wounds were not small\nWith this word, \"behold,\" written there beside\nBehold my meek child and leave thy pride.\nWhich word, when I did understand\nIn my last age, taking the sentence\nThereon remembering my pen, I took in hand\nBegan to write, with humble reverence\nOn this word \"behold,\" of humble diligence\nIn remembering Christ's passion\nThis little verse, this compilation.\nBehold: O man, lift up thine eye and see.\nWhat mortal pain I suffered for your transgression,\nWith pitiful voice I cry and say to thee,\nBehold my wounds, behold my bloody face,\nBehold the reproaches that afflict me so,\nBehold my enemies, those who despise me,\nAnd how I, to restore you to grace,\nWas like a lamb offered in sacrifice.\n\n\u00b6Behold the pains, of whom I was taken,\nBehold the cords, with which I was bound,\nBehold the armors, which made my heart quake,\nBehold the garden, in which I was found,\nBehold how Judas took thirty pieces of silver round,\nBehold his treason, behold his covetousness,\nBehold how I, with many a mortal wound,\nWas like a lamb offered in sacrifice.\n\n\u00b6See my disciple, who sold me,\nAnd see his feigned, false salutation,\nAnd see the money, which he received,\nAnd see his kissing, of false deceit,\nBehold also the compassed, false treason,\nTake me as a thief, with lanterns in their guise,\nAnd afterwards, for mankind's redemption,\nWas like a lamb offered in sacrifice.\nBehold how Caiaphas presented me,\nBehold how Pilate refused me respite,\nBehold how bishops assented to my death,\nAnd see how Herod held me in disfavor,\nAnd like a fool I was clad in white,\nDrawn as a criminal in most cruel way,\nLastly, I, like a lamb, was offered in sacrifice.\n\nBehold my ministers, who kept me,\nBehold the pillar and the strong ropes,\nWhere my sides were bound, my sides bleeding,\nMost cruelly beaten with their long scourges,\nBehold the battle I endured,\nThe brunt of their deadly assault,\nThrough their accusations and slanders,\nI was like a lamb, offered in sacrifice.\n\nBehold and see, the hateful wretchedness,\nPut again against me, to my confusion,\nMy eyes hid and blinded by darkness,\nBeaten and bound by false illusions,\nSold in scorn by their false kneeling down,\nBehold all this and see the mortal guise,\nHow I alone, for mankind's salvation,\nWas like a lamb, offered in sacrifice.\nBehold the witness by whom I was deceived,\nConsider the judges who gave me judgment,\nConsider the cross that was prepared for me,\nConsider my body, rent with beating all,\nConsider the people who, of false intent,\nCauselessly rose against me,\nLike a lamb, of malice, Innocent,\nWas offered for mankind in sacrifice.\n\nBehold the woman who followed me after,\nWho sore wept when I was assailed,\nBehold the Jews who, by their cruel war,\nHave my body unto a cross nailed,\nBehold my torments most sharply displayed,\nBetween two thieves put to my trial,\nBehold how much my death has also quelled,\nThat was offered for mankind in sacrifice.\n\nBehold the spear, most sharply ground and whet,\nMy heart wounded on the right side,\nBehold the redespere, gall and bitter fet,\nBehold the scourging which I endured,\nAnd five wounds that were made so wide,\nWhich no man willingly would have encountered,\nAnd thus I was humbled again by pride,\nFor man's offense, offered in sacrifice.\nSee how my disciples have forsaken me,\nAnd from me have fled, almost every one.\nSee how they slept, unwilling to wake me,\nFrom mortal fear, they left me alone,\nExcept my mother and my cousin John.\nMy death complaining in most doleful way,\nSee, from my cross they would never have gone,\nFor man's offense, offered in sacrifice.\nSee how I was judged to death,\nSee Barabas gone, at his liberty,\nSee with Asper how Longinus slew me,\nBehold two thieves distressing me closely,\nSee blood and water by merciful abundance,\nRail by my sides, which should have been enough,\nTo man, when I was on the cross tree,\nWas like a lamb, offered in sacrifice.\nBehold the knights, who by their forward chance,\nSat for my clothes at the dice to play,\nBehold my mother weeping for grief,\nUpon the cross, when she saw me die,\nBehold the sepulcher, in which my bones lie,\nKept with strong watch, till I did rise,\nOf hell's gates, see how I broke the key,\nAnd gave for man my blood in sacrifice.\nAgain, behold my great humility, envy my charity,\nLechery, my chaste cleanseness, covetousness, my poverty,\nBetween two thieves, nailed until a tree,\nRed-stained with their blood, they delight in this disguise,\nBehold: O man, all this I did for thee,\nBehold my love, and give me thine again,\nBehold, I died, thy ransom to pay,\nSee how my heart is open, broad and plain,\nThy spiritual enemies, only to affright,\nAn harder battle, no man could assay,\nO all triumphs, the greatest high enterprise,\nWherefore, O man, no longer the dismay,\nI gave my blood for thee, in sacrifice.\nTurn home again, forsake thy sin,\nBehold and see, if anything is left behind,\nHow I to mercy am ready to take,\nGive me thy heart, and be no longer unkind,\nThy love and mine, together do them bind,\nAnd let them never part, in any way,\nWhen thou were lost, thy soul again to find,\nMy blood I offered, for thee, in sacrifice.\nThink on these things in your inner thought\nAnd engrave them deep in your remembrance\nThink well on them and forget them not\nI suffered all this to do the allegiance\nAnd with my saints to give the suffrage\nIn the heavenly court for the I do devise\nA place eternal, a place of all pleasure\nFor which my blood I gave in sacrifice.\nAnd more, my mercy, to put at a premium,\nTo every sinner that none may miss it,\nRemember how I gave my mercy to the thief\nWho had so long transgressed and done amiss\nHe went not freely with me to paradise\nHave this in mind how it is my gift\nAll penitent to bring to my bliss\nFor whom my blood I gave in sacrifice.\nTarry no longer towards your heritage\nHasten on your way and be of right good cheer\nTo each day onward on your pilgrimage\nThink how short the time thou shalt abide here\nThy place is built above the stars clear\nNo earthly palaces wrought in so stately wise\nCome on, my friend, my brother most enterely.\nFor the I offered my blood in sacrifice.\nThus ends the testament of John Lydgate, monk of Bery. On his soul, Jesus have mercy.\nAnd so it is the end. Praise and glory be to the Trinity.\nPrinted at London in Fleet Street, by Richard Pynson: printer to the king's noble grace.\nWith the privilege of our sovereign lord the king.\nDepiction of the crucifixion of Christ.\nPrinter's or publisher's device.", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "A new interlude and a merry one of the nature of the four elements is declaring many proper points of natural philosophy and of various strange lands and various strange effects and causes. If the entire matter is played, it will contain the length of an hour and a half. But if you wish, you may leave out much of the sad matter as the messenger permits, and some of nature's part and some of experience's part. Yet the matter will depend consequently, and then it will not be longer than three quarters of an hour.\n\nHere follow the names of the players.\nThe messenger: Nature, Naturalia (Nature personified)\nHumanity, Study (Humanity personified, represented by a studious desire)\nSensual appetite\nThe taverner: Experience\nYouth, Ignorance\n\nHere follow various matters contained in this interlude.\nOf the situation of the four elements is this: the earth, the water, the air, and fire, and of their qualities and properties, and of their generation and corruption, are made of their combination\n\nOf the earth, it is in the middle of the fire; it is in circumference about 200 miles. The cause of the depths.\n\nOf the earth's\nThe cause of the bathys\n\nThe messenger presents,\nThe grace of the divine power\nWhich illuminates the world within,\n\nTo charity this is my petition,\nFor by your peace,\nA little in,\nBefore your presence here shall be declared,\n\nWhich of a philosophical nature,\nAnd point of,\n\nThough a great clerk could not do nor so substantially,\nYet the author hereof requires you all,\nThough he be ignorant and unlearned,\nTo regard his only intent and good will,\n\nWhich in his mind has often pondered,\nWhat number of books in our maternal tongue,\nOf joys and trulys, are made and printed,\nAnd few of them,\nFor though many\nIn our English tongue, no work is found.\nOf connynge that is regardyd by clerk{is}\n\u00b6The grek\nIn their moder tonge wrot wark{is} excellent\nThan yf clerk{is} in this r\nConsyderyng that our tonge is now suffycyent\n\u00b6For dyuers pr\nSome o\nSome to opteyn fauour wyll flatter and glose\nSome wryte curyous term{is} nothyng to purpose\n\u00b6Thus euery man after his fantesye\nwyll wryte his conseyte be it neuer so rude\nBe it vertuous vycyous wysedome or foly\nwherfore to my purpose thus I conclude\nwhy shold not th\nUtter his own\nAs well as dyuers other now a dayes do\n\u00b6For wys\nFor ye one callyth wysedome a nother callyth foly\ny\nmoste wyse / whiche to be ryche studyeth only\nBut he that for a co\u0304myn welth bysyly\nStudyeth and laboryth and lyuyth by godd{is} law\nExcept he wax ryche men count hym but a daw\n\u00b6So he that is ryche is euer honouryd\nAll though he haue got it neuer so falsely\nThe pore beynge neuer so wyse is reprouyd\nThis is the oppynyon moste co\u0304mynly\nThorowe out the worlde / and yet no reason why\nTherfore in my mynd whan that all suche dawis\nA man should have enough for his own necessary living, and then for his neighbor's as well. But what godless minds have those who are musing and laboring all their lives, doing nothing else but bringing riches to their own possession, disregarding their neighbor's destruction? Yet all the riches in the world, which are acquired by the labor of poor men's hands, nor should the rich man be praised more than is reasonable, for it is obtained beforehand by other people's labor. A wise man can soon be enriched, who labors and studies for riches alone. But how can his conscience be discharged? For all clerks affirm that the man who studies primarily for his own wealth, from God shall deserve little reward. For a commonwealth which is ever laboring, to relieve and bring people from vice and to use good living is a common good act.\nLike a commonwealth occupied is he who brings them to knowledge, the young unlearned be. But a man to know God is difficult, except by a means he himself inures, which is to know God's creatures that are first, those of gross nature, and then to know those that are more pure. And so, by little and little ascending, a man at last shall come to the knowledge of God and his high majesty, and so to learn to do his duty and also to deserve.\n\nFirst of all, the situation and effects, and the cause and generation of the elements. And though some may think and not deem it suitable for an unlearned audience, I think nothing more necessary for man, though it be not used, nor a matter more lowly that cannot be argued. For though the elements are God's creatures, yet they are the most gross and lowly in degree.\n\nHow dare men presume to be called clerks, disputing of heavenly creatures celestial?\nAs things invisible and God's high works,\nAnd we cannot infer the invisible from these visible things,\nSo they would know nothing of the earth here where they daily are,\nNeither its nature, form, nor quantity.\nTherefore, it seems nothing convenient,\nA man to study and his time to bestow,\nFirst for the knowledge of high things,\nAnd of light matters nothing to know,\nAs of these four elements here below,\nWhose effects daily appear here at the eye.\nSuch things to know first are most meet to study.\nThis matter before your presence shall be declared,\nIn this interlude, here shall be declared,\nWithout great eloquence, I rhyme rudely,\nBecause the compiler is but small learned,\nThis work with rhetoric is not adorned,\nFor perhaps in this matter much eloquence\nShould make it tedious or harm the sentence.\nBut because some people are little disposed\nTo sadness, but more to mirth and sport,\nThis philosophical work is mixed\nWith merry conceits to give men comfort\nAnd occasion to cause them to resort.\nTo hear this matter, where they take heed\nSome learning to them of it may proceed\nBut they that shall now declare this matter\nOpenly here to this audience\nBehold, I pray you see where they are\nThe players begin to appear in presence\nI see it is time for me to go hence\nAnd so I will do; therefore, now shortly\nTo God I commit all this company\n[Enter Nature Naturata, Humanity and Study, Desire]\nNatura Naturata,\nThe highest mighty, most excellent of all,\nThe four-teenth of goodness, virtue, and craft,\nWhich is eternal of power most potent,\nThe perfection and first cause of every thing,\nI mean that only He,\nLo, He by His goodness has ordained and created\nMe, His minister called Nature Naturata,\nTherefore I am the very Nature Nature,\nThe immediate minister for the preservation\nOf every thing in His kind to endure,\nAnd cause of generation and corruption\nOf that thing which is brought to destruction,\nAnother thing still I bring forth, a gain,\nThus wonders.\nThe great work shall be held in two regions, of which one I call the ethereal region, containing the planets, stars, and spheres\nThe lower region is called the elemental, containing the four elements: fire, air, water, and earth\nBut the elements and other bodies in the lower region take their effects and operations from the bodies in the ethereal region\nThrough their influences and constellations, they cause corruption and generation here\nFor if the motion\nShould not be other in these elements of themselves, they cannot be divided into various forms\nYet they come together daily, from which various kinds of things are generated, which are corrupted when they are destroyed\nEach element I reduce to its\nSo that nothing can be utterly destroyed\nFor though the form and appearance of any corporeal body may be destroyed, every matter remains in its being, from which it was first made and formed\nCorruption of a body is a combination\nBut the resolution by time and space\nOf every element to its own place,\nFor whoever takes any corporeal thing\nAnd does what he can to destroy it,\nTo break it or grind it into dust,\nTo wash it, drown it, burn it, or dry it,\nyet the air and fire of it will ascend\nThe water to the water, the earth to the earth,\nFor if heat or moisture of anything certain\nBy fire or water,\nyet earth or ashes on earth will remain,\nSo the elements cannot be destroyed,\nFor essentially there is now at this time\nAs much fire, air, water, earth,\nAs there was ever before this time neither more nor less,\nTherefore thou man now I speak to thee,\nRemember that thou art compound and created\nOf these elements as other creatures are,\nyet they have not all like noble estate,\nFor plants and herbs grow and are insensate,\nBrute beasts have memory and their wit is five,\nBut thou hast all those and soul intellectual.\nSo by reason of thy understanding\nThou hast dominion over other beasts all.\nAnd naturally you should desire coming\nTo know strange effects and causes natural\nAs voluptuous pleasure and bodily rest\nI account him never better than a beast\n\nO excellent prince and great lord, nature\nI am thine own child and formed instrument\nI beseech thy grace take me to thy care\nAnd teach me such sciences thou thinkest expedient\n\nNature.\n\nSince thou art so humble and benevolent\nThat which is meet for thy capacity\nAnd good for thy knowledge I shall instruct\n\nFirst of all, thou must consider and see\nThese elements which do each other penetrate\nAnd by continual alteration they are\nOf themselves daily corrupted and generate\nThe earth as a point or center is situated\nIn the midst of the world / with the water joined\nWith the air and fire round and enclosed\n\nCold and dry by nature proper\nSome part lies dry continually\nAnd some part thereof covered over with water\nSome which earth and the water to gather with all\nSo joined and mingled make a round figure special.\nThe cold and moist water is found in and upon the earth in various parts, lying with the earth roundabout. The earth does not take anything away from it on every side because they are so small. No more than the pricks do that are on a gallon. The air which is hot and moist also surrounds and compasses them everywhere, but the air in the lower part remains. The fire naturally tends upward. The ethereal matter, the stars and planets, and the elements daily move around them. Every star and sphere moves upon its own poles, which now to describe would be too long. The fire and air, by their nature, are light. Therefore, they move by natural providence. The water, because it is heavy in weight, moves not naturally but by violence of the stars. The sea is compelled to ebb and flow daily, and to spring with fresh waters continually.\nAnd though the water be gross and heavy,\nTherefore by heat it is vaporized lightly,\nAnd in the air makes clouds and mist,\nBut as soon as ever that it grossly is,\nGathers\nAnd causes upon thee yearth hail, snow, and rain,\nThe earth, because of its ponderosity,\nEqually voids the moving,\nOf all extremities and spirits that be,\nAnd\nSo in the middest of all the spirits is set,\nFour\nWhere naturally it rests and moves nothing,\nMark well now how I have shown and told\nOf every element the very situation and quality,\nFor a more manifest demonstration,\nAnd because thou shouldst not put to oblivion\nMy doctrine, this man called studious desire,\nWith thee shall have con,\nThe style to exhort more sciences to acquire,\nFor the more thou desirest to know anything,\nTherein thou seemest to thirst,\nFor that man that desires,\nAll that will no better than a beast,\nWhy have the eyes\nThe legs to bear the body of a creature,\nSo,\nReason, wit, and understanding, are given,\nKnow thy maker and cause of thine own being.\nAnd what is the world, and of what do you consist,\ntherefore it seems to me of very need,\nThe cause of things,\nAnd then to know,\n\nHumanity.\nO glorious lord and pleasant prince,\nI am greatly held in awe,\nSo to illuminate my mind that was ignorant,\nwith such noble doctrine as you have here shown me,\ntherefore I promise upon my faith,\nMy diligence to keep in memory,\nAnd to honor still perpetually,\nStudious desire,\nAnd since it has pleased your grace to admit,\nMe upon this man to give attendance,\nwith your doctrine here displayed, I shall quicken his wit,\nAnd daily put him in remembrance,\nHis courage and desire I shall also encourage,\nSo that his mind,\nTo study and to search for natural causes,\nNat,\nis worth more than a sea,\nLeaving you to gather both together,\nwhat I have shown you, man, print well in your heart,\nAnd mark well this figure, yt here shall reveal,\nby which you may perceive many things more clearly,\nA matter I spoke of before,\nOf high points of coming I shall show you more,\nStudious desire.\nNow remember the coming point, that nature has declared\nAnd though he has shown diverse ways and many,\nYet many other causes there are to be learned,\nTo know the generation of things is all,\nHere on earth, how they are engendered,\nAs herbs and plants well spring, stone and metal are,\n\nHumanity,\n\nThose things to know are full expedient,\nBut yet in those points which nature lately showed me,\nMy mind in them is not content,\nFor I can no way perceive or see,\nNor prove by reason why the earth should be\nIn the midst of the firmament hanging so small,\nAnd the earth with the water to be rolled with all,\n\nStudy,\n\nMe thinks myself as to some of those points,\nI could give a sufficient solution,\nFirst of all, you must grant this,\nThat the earth is so deep and its bottom has none,\nOr else there is some gross thing it rests upon,\nOr else that it hangs, you must grant,\nEven in the midst of the firmament.\n\nHumanity.\nWhat thou goest forth with thy argument,\nStudyous desire.\nMark well in the day or in a winter's night,\nThe sun and moon and celestial stars,\nIn the east first they do appear to sight,\nTo thee.\nOr should stand upon any other large thing,\nIt would be an impediment doubtless,\nTo the sun, moon, and stars in their moving,\nThey would not so in the east again spring,\nTherefore, in reason it seems most convenient,\nThe earth to hang in the midst of the firmament,\nHumanity.\nThy argument in this point doth confound me,\nThat thou hast made, yet it brings not right,\nThat the earth by reason should be round,\nFor though the firmament with its stars bright,\nCompasses about the earth each day and night,\nYet the earth may be plane,\nQuadrant triangle or some other figure,\nStudyous desire.\nThat it cannot be plane I shall well prove,\nBecause the stars that rise in the orient,\nAppear sooner to them that dwell therein,\nThan to the other dwelling in the occident.\nThe eclipse is a plain experiment\nOf the sun or moon which when it does occur, is never one time of the day in places all.\nYet the eclipse generally is always\nIn the whole world as one time being.\nBut when we that dwell here see it in the midday,\nThey in the western parts see it in the morning,\nAnd they in the east behold it in the evening.\nAnd why that should be no cause can be found,\nBut only by reason that the earth is round.\n\nThat reason proves the earth at the least\nTo be round in one way or another.\nAs for accounting from east to west,\nI cannot say how, but it may\nLose its roundness by some other way.\n\nStudious desire.\nNo doubt it is round everywhere,\nWhich I could prove, thou shouldst not say nay,\nIf I had thereto any time and less.\nBut I know a man called Experience,\nOf various instruments is never without,\nCould prove all these points and yet by his eye,\nCan tell how many miles the earth is about.\n\nNow would to God I had him here.\nFor the contemplation of my mind,\nStudious desire.\nIf you will, I shall inquire for him,\nBring him pleasure if I can find him,\nHumanity.\nThen might I say you were to me kind,\nStudious desire.\nI shall try by God that I have bought,\nFor knowledge is the thing that is sought,\nSensual appetite.\nWell he said, Hicman, when he struck\nHis wife on the buttock with a bare pot,\nAh now, good God, even a fool, even,\nIt is indeed the knave that I mean,\nHave you done your babbling?\nStudious desire.\nPeradventure what then,\nSensual appetite.\nThou shouldst hold down thy head like a pretty maid and take my blessing,\nBenedicite / I grant to thee / this pardon\nAnd give the absolution\nFor thy true words / stand up Jack Daw,\nI am shrew thy father's son,\nMake Rome syrs and let us be merry,\nwith Huffa Galan sing Tirl on the berry,\nAnd let the wide world wind\nSing Frisca Ioly with hey trolyloly,\nFor I see well it is but a folly,\nTo have a sad mind.\nRather than I would use such folly,\nTo pray to study or be pope holy.\nI had as life been dead\nBy Gog's body I tell you true\nI speak as I think now, or be shrew\nEven my next fellow's head\nMaster Humility, sir, be your leave\nI were right loath you to grieve\nThough I do despise\nFor if you knew him as well as I\nYou would not use his company\nNor love him in any way\nHe looks like an honest man, therefore I marvel that you can\nDeprive him thus.\nSen.\nThough he look never so well\nI promise you he has a shrewd smile\nWhy so, I pray you tell\nFor he savors sick a knave\nSt.\nHold your peace, sir, you mistake me\nWhat I believe is that you would make me\nLike one of your kin\nSen.\nListen, sirs, here you not how boldly\nHe calls me knave again by polycy\nThe devil pull off his skin\nI would he were hanged by the throat\nFor by the mass I love him not\nWe two can never agree\nI am content, sir, with you to tarry\nAnd I am for you so necessary\nYou cannot live without me\nHe is called Sensual Appetite\nAll creatures in me delight\nI comfort the witties five\nThe\nI refresh the sight and feeling\nTo all creatures a live\nFor when the body grows hungry\nFor lack of food or else thirsty,\nThen with pleasurable drinks\nI restore him from pain\nAnd often refresh nature again\nWith delightful food\nWith pleasant sound of harmony\nThe hearing always I satisfy\nI dare this well report\nThe smelling with sweet odor\nAnd the sight with pleasant figure\nAnd colors I comfort\nThe feeling that is so pleasant\nOf every member foot or hand\nWhat pleasure therein can be\nBy the touching of so\nOf hot or cold, nothing in regard\nExcept it come from me\nHe.\nThen I cannot see the contrary\nBut you are for me full necessary\nAnd right convenient.\nStu.\nYou, sir, beware yet what you do\nFor if you forsake my company so\nNature will not be content.\nOf him you shall never learn good thing\nNor virtue nor any other coming\nThis I dare well say\nSen.\nMary aunt knows I defy\nNature for her bid him my company\nWhat do you say to that speak openly\nHe.\nAs for that I know well nay\nSen.\nI am right sure that no creature can live one day without me. I pray you be content, it is not my intent to exclude your company, but only to have communication and a pastime with this man for a while. Well, for your pleasure I will depart. Now go knave, I curse your heart. The devil send you forward. Now by my truth I marvel greatly that you would use the company of such a knave so much. If you do nothing but ever study and be musing as he would have you, it will bring you in the end to your grave. You should ever study principles, for they comfort natural life with delicacies and other pastimes and pleasures. Dancing, laughing, or pleasant song is fitting for your estate. Because you say so, I promise that I have studied and mused in such a way. My wits weary, my nature desires refreshing, and I have been fasting for a long time, so I am somewhat hungry. Sen.\n\"well then will you go with me to a tavern where you shall see good pastries and at your liberty have whatever you will? I am content so long as you do not leave me, but keep me company still. I promise you that I will provide entertainment and also do you good and true service. And I pledge my truth. And if I ever forsake you, may God take you. I thank you for that oath. A mischief on it, I will try something, whatever I do, but you know what I mean well. Do not force this matter, but tell me where is that good tavern to make merry, where is that I pray you tell me? Mary is at the door here, if we call anyone the taverner will answer. I pray you call for him now. Mary will, how taverner, why do you not appear? Taverner. Who is calling me so hastily? I rebuke your heart, speak softly. I tell you I am not here. Then I rebuke you, page of your age.\"\nCome here knave for your auntage, why do you make this tow? I come for my auntage, Mary the I, beware, sirs, let me have Rome. Lo, here I am, what say you? Sen. Mary, this is a gentleman I say, who neither ate nor drank this day. Therefore, if you have any good wine, Ta. you shall have Spanish wine and Gascon, Rose color, white claretramynt, Tyre capryck and malmsey, sack raspyce, alycantarum, rumney, Greek ipocras, new made clary, Such as you never had. For if you drink a draught or too, it will make you or them go, By God's body, stark mad. Sen. I know you are not without good wine, but here is a gentleman who wants to dine. Can you get him any good meat? Ta. what meat would master want? Hu. I care not, so long as it is wholesome to eat. I would we had a good stewed capon. Sen. As for capons, you can get none. The king's taker took up each one. I know well there is none to get. Ta. Though all capons be gone, yet I can get you a stewed hen that is ready to eat. Hu.\nIf she is fat, it will do well. (Ta.)\nI cannot tell if she is fat or lean. (But)\nAs for this, I know well\nShe lay at the stews all night. (Hu.)\nThou art a mad gest in this. (Sen.)\nYou sir, it is a fellow who never fails\nBut casts me master a dish of quails,\nSmall birds such as swallows or wagtails.\nThey are light of digestion. (Ta.)\nLight of digestion for what reason? (Sen.)\nBecause for physic puts this reason to it\nBecause those birds fly to and fro\nAnd are continual moving. (Ta.)\nThen I know a lighter meal than this. (Hu.)\nI pray tell me what. (Ta.)\nIf you will need to know at short and long\nIt is even a woman's tongue\nFor that is ever thirsty. (Hu.)\nSir, I pray let such fantasies be\nAnd come here and hear me\nAnd do after my bidding. (Goo p)\nOf all manner of dishes, both sod and roasted,\nThat you can get spare for no cost,\nIf you make three courses. (Ta.)\nBut a dish of dregs, a dish of bran,\nA dish of draff, and I believe then\nYou cannot get three worse. (Hu.)\nWhat horse would you pursue? (Bran draff and stinking dregs I say)\nI hold the mad I believe\nThat you should pursue me three ways\nAnd these are the ways:\nHow?\nI mean this way: I would have the\nPlenty of food so great that you\nWould have to serve them at three courses\nAt one time\nYou should bring them to me\nAt three separate times\nHow then will you make a feast?\nBy my truth then do your best\nEven according to my mind\nBut you must have more company.\nWhy will you follow my counsel?\nYou\nThen we will have little joy\nA proper wench she dances well\nAnd Jane with the black lace\nWe will have bouncing besse also\nAnd two or three proper wenches more\nRight fair and smoother of face\nNow be it so that you are sworn there\nThen I perceive you will make good cheer\nHow?\nWhy should I else do? If you think so, then I will go before and make all things ready again. You come thereafter. Hu.\nMary, I pray do so. Ta.\nThen farewell, sirs, for I am gone. Hu.\nAnd we shall follow anon without any tarrying. Sen.\nThen it is best, sir, you make haste,\nFor you shall spend here but time I wast,\nAnd do nothing else. Hu.\nIf you will let us go by and by, Sen.\nI pray you be it, for I am ready. No man is more willing. Ex\nIntrat Experiences and Stu.\nNow, cousin Experiences, as I may say, you are most welcome to this country without any feigning.\nExperiences,\nSir, I thank you for that, and I am as glad of your company\nAs any man living. Stu.\nSir, I understand that you have been\nIn many a strait\nAnd have had great fortunes\nStrange causes to seek and find\nE\nRight far, sir, I have ridden and gone\nAnd seen strange things many one\nIn Africa, Europe, and India\nBoth east and west I have been far\nNorth also and seen the south star\nBoth by sea and land\nAnd been in various nations\nWith people of diverse conditions.\n\"It is marvelous to understand. If a man has such courage or devotion in pilgrimage to Jerusalem, to account for the next way, you ask how many miles it is from there to go. Sir, for all such questions of towns to know the situation, how far they are apart, and other points of cosmography, you will never learn more surely than by that figure there. For whoever designed that figure, it seems he was wise and perfect in this art. Both these and the land also lie true and just as they should. I know by experience. Sir, who do you think brought this figure here? I don't know. Sir, it was probably the Lord himself, declaring his philosophy and leaving this figure purposefully for human instruction. Doubtless right nobly done. Sir, this realm you know is called \"Egalade.\" Sometimes I understand it to be Britain. Therefore, I pray you point with your head in what place it should lie. Sir, this is England lying here.\"\nAnd this is Scotland joined near\nCompassed around every where\nWith the ocean sea round\nAnd next from them westwardly\nHere by himself alone lies\nIreland, that healthsome ground\nHere then is the narrow sea\nTo Calyce and Boleyn the next way\nAnd finds France in this part\nHere lies Spain southward from these standing\nAnd Portugal in this quarter\nThis country is called Italy\nBehold where Rome lies in the midst\nAnd Naples are yonder\nAnd this little Sea that is here\nIs called the Gulf of Venus\nAnd Venus stands here\nAs for Germany lies this way\nHere lies Denmark and Norway\nAnd northward on this side\nThere lies Iceland where men do fish\nBut yonder that is so cold\nNo man may abide there\nThis Sea is called the Great Ocean\nSo great it is that never man\nCould tell it since the world began\nTill now within these twenty years\nWestward new lands have been found\nThat we never heard of before this\nBy writing nor other means\nYet many have been there,\nAnd that country is much longer than all of Christendom,\nWithout fabrication or deceit.\nFor various sailors have tried it,\nAnd sailed straight by the coast side,\nAbove five thousand miles.\nBut what commodities are within,\nNo man can tell nor well imagine.\nBut it is not long ago,\nSome men of that country went,\nBy the king's noble consent,\nTo search that out,\nAnd could not be brought there.\nBut those who were their guides\nHave cause to curse their sailors,\nFalse of promise and dissemblers,\nWho falsely led them.\nThose who would take no pain to sail farther\nThan their own lust and pleasure.\nTherefore that voyage and various other such pirates\nHave destroyed,\nOh what a thing had been,\nIf Englishmen had been the first,\nTo take possession and make the first building and habitation,\nA perpetual memory,\nAnd also what an honorable thing,\nBoth for the realm and for the king,\nTo have had his dominion extending.\nThere is a ground where the noble king of late memory, the very wise prince, the seventh Henry, first caused to be found. It would be a great meritorious deed to instruct the people to live more virtuously and to learn the manner of men and to know their maker, God, who yet live most happily. For they neither know God nor the devil, nor have they ever heard tell of heaven or hell, writing nor other scripture. But instead of God Almighty, they honor the son for his great pride, for that gives them great pleasure. They have no buildings or houses at all, but woods, cottages, and huts. It is no marvel that it is so. For they use no iron, neither in tillage nor other weapons, which should help them therewith. They have copper, which is found in various places above the ground, yet they do not dig for it. For, as I said, they have no iron whereby they should mine any ore. There is a great abundance of wood there, mostly yew and pine apple trees.\nGreat riches may come thereby, both psyche and tar and soap ash, as they make in the eastern lands, by burning them only.\nFish they have so great plenty that in hands taken and slain they are with staves without fail. Now Frenchmen and others have found the trade, annually loading from there a boat of over a hundred sail. But in the southern part of that country, the people there go naked always. The land is of such great heat, and in the northern part all the clothes that they were, are but best hides. They have no other feet. But how the people first began in that country or when they came, for clerks it is a question. Other things more I have in store that I could tell of, but now no more till another season.\nStay, at your pleasure show some other thing.\nYou cannot talk a mistake, Ex.\nI will willingly turn to my matter of Cosmography where I was err.\nBehold, take heed to this:\nEastward beyond you lies the great ocean,\nHere enters the sea called Mediterranean,\nOf two million miles of length.\nThe Sudan country lies here by\nThe great Turk on the north side does lie,\nA man of marvelous strength.\n\u00b6This said north part is called Europe,\nAnd this south part is called Africa,\nThis east part is called India,\nBut this new land is found lately,\nCalled America because the first to find it was Americus.\n\u00b6Lo Ifrin lies in this country,\nAnd this is the Red Sea\nThat Moses mentions in his account,\nThis quarter is India Minor,\nAnd this quarter is India Major,\nThe land of Priest John.\n\u00b6But northward this way as you see,\nMany other strange regions there be,\nAnd people we do not know,\nBut eastward on the sea side,\nA prince there is that rules wide,\nCalled the Can of Catow.\n\u00b6And this is called the Great East Sea,\nwhich goes all a long this way,\nToward the new lands again,\nBut whether that sea goes there directly,\nOr if any wildernesses lie between them,\nNo man knows for certain.\nBut from the Can of Catow's land,\nCan't lie little past a thousand mile,\nBut from those new lands, me.\nEstward and turn to England again where we began ere while\nThis part have here openly described:\nThe north part we call this,\nBut the south part on the other side\nIs as large as this full and as wide,\nWhich we know nothing about at all.\nNor do we know whether the most part is land or sea,\nNor whether\nBeasty or what\nNo,\nOf this we know nothing.\nIs this not a wonderful thing,\nHow that\nIt suddenly studies and dictates a studious desire.\nStu.\nThese sirs no more of this matter,\nBehold where humanity comes here,\nSen.\nHow say you, master humanity,\nI pray you have you not been mere,\nAnd had good recreation?\nHu.\nYes, I thank thee for it every day,\nFor we have fared marvelously well,\nAnd had good communication.\nTa.\nWhat, master, where are you now?\nSen.\nWhat, I swear the what haste have you,\nThat you speak so high?\nTa.\nSo high asked I, I trow ye be mad by St. Giles,\nFor did ye not erewhile\nMake a pointment openly\nTo come again all to supper\nThere as ye were to day at dinner\nAnd yet ye pointed not plainly\nWhat meat that ye will have dressed.\n\"Nor what delights you best, M,\nHus: As for my own part, I care not, Dress: whatsoever thou doest best think, Ta.\nNow if you put it to my liberty, Of all things in the world that be, By this light I love best drink, Sen.\nIt seems by your face so to do, But my master will have meat also, whatsoever it cost, Ta.\nSo, sir, then you shall see that all things shall be done, And ordered well and fine, Hu.\nI require it heartily, And in any way specifically, Let us have a cup of new wine, T.\nYou shall have wine as new as can be, For I may tell you in private, It was brewed yesterday, Hu.\nBut that is nothing for my delight, Ta.\nBut then I have for your appetite, A cup of wine of old claret, There is no better by this light, Hu.\nWell, I trust the well Inowe, Ta.\nBut on this, if it pleases you now, you see well, I take much pain for you, Hu.\nI promise you the hens, \"\nAnd in this matter do your diligence, and I shall well reward you. Sen. Because you look for a reward, one thing I have prepared. Here I shall give you a knight's skin, To put your body therein for the term of your life. Ta.\n\nNow, thank you, my gentle brother, and therefore you shall have nothing more. Sen. Now farewell, gentle John, Ta. Then farewell, fool, for I am gone. Sen.\n\nA bid torn, one gain, hear what I say. Yet there is another thing, Mary, that would do well at our master's washing. Hu.\n\nWhat thing is that? I, Mary, can tell you. Where is any rose water to get? Ta.\n\nYou that I can well trust, As good as ever you put to your nose. For there is a distillation of a quart every day. Sen.\n\nBy God, I would a pint of that, were it p.\nBefore all this presence, Ta.\n\nYet I had rather she and I, Where both to gather secretly, In some corner in the spice store. For by God, it is a pretty girl. It is a world to see her whirling. Dancing in a round. O Lord God, how she will try.\nShe will bounce it, she will hop above the ground.\nBut let all such matters pass. I say, and get the hens and go your way, about this other matter.\nThen I go straight, fare thee well, Sen.\nBut look yet, thou remember\nThat I spoke of full ere this, Ta.\nYes, I warrant you do not fear, Exeat Tauerner. Hu.\nGod's lord what study, Stu.\nYou shall know, sir, or I go, Sen.\nWhat art thou here, I see well I, The more knight, Stu.\nThy lewd conditions thou dost still occupy,\nAs thou art wont to do, Hu.\nBut I am, Stu.\nSir, this is the man called experience,\nThat I spoke of before, Hu.\nExperience, why is this he, Sir, you are right welcome to me,\nAnd shall be evermore, Expe.\nSir, I thank you heartily, but I assure you faithfully,\nI have small courage here to tarry,\nAs long as this man is here, Sen.\nWhy, Horseman, what delights you at me, Ex.\nFor thou hast ever so lewd a property,\nScience to despise, and yet thou art he,\nThat canst nor wilt learn, Sen.\nMary, aut vant know, I make God avow.\nI think myself as coming as thou, and I shall prove it shortly. I will put the question now close at hand. Let me see how well thou canst answer. How do you spell this word, \"tom Couper\"? In truth, a: Ex.\n\nTom could answer a question wisely, Sen.\nI tell you again, tom couper, how is it spelled?\nLo, he has forgotten the first word of his alphabet.\nListen, fool, listen. I will teach thee.\nIs it not this a sore matter?\nLook here, you may see him produced a fool.\nHe had more need to go to school\nThan to come hither to chatter.\nStu.\n\nThis is a solution fitting for such a boy's question.\nHu.\n\nSensual appetite I pray thee,\nPass by all such trifles and vanity.\nFor a while, I require thee.\nFor I would speak a word or two\nwith this man here, or he hence go\nFor to satisfy my desire.\nSen.\n\nWhy does Gog's soul wish to leave so soon?\nBreak pointment with yonder company\nwhere you should come to supper.\nI trust you will not break mine so.\nHu.\n\nI care not greatly if I do,\nIt is but a tavern matter.\nSen.\n\nThen I will go and show them what you say.\nHu.\nSpare not if you will go your way, I will here remain. Sen.\n\nThough I tell you plainly for a while, but I promise you what I come to gain, I shall make those knaves twain, To repent and be sorry. Ex.\n\nNow I am full glad that he is gone, Stu.\n\nSo am I, for good will he do none, To no man living. But this is the man with whom you shall, I trust, be well content with all. And glad of his coming.\n\nFor he has expounded clearly many points of Cosmography, In few words and short clause. Hu.\n\nSo I understand he has good science, And that he has by plain experience, Learned many a strange cause. Stu.\n\nYes, sir, and I say for my part, He is the most knowledgeable man in that art, That ever I could find. For ask what question you will, How the earth is round or other matters, He will satisfy your mind. Ex.\n\nWhy, what doubt have you there found, Think ye the earth should not be round, Or else how suppose you? Hu.\n\nOne way it is round, I must consent, For this man provided it evidently, Towards the east and west.\nIt must be round about,\nEx.\nAnd likewise from the south to the north,\nHu.\nThat point to prove where the take is worth,\nEx.\nYes, that I can well prove,\nFor this you know as well as I,\nYou see the north star in the sky,\nMark well, you shall underneath it spy,\nThat ever it does remove,\nBut this I assure you, if you go\nNorthward a hundred miles or two,\nYou shall think it rises,\nAnd how that it is near approached,\nThe point over the top of your head,\nWhich is called your zenith,\nBut if you go the other way,\nSouthward 10 or 12 days journey,\nYou shall then think anon,\nIt descended and comes more near,\nThe sphere joining the earth and sky,\nAs you look straight with your eye,\nWhich is called your horizon,\nBut you may go southward so far,\nThat at the last that same star,\nWill seem so far down right,\nClear under neath your horizon,\nThat sight of it you can have none,\nThe earth will stop your sight.\nThis proves necessarily,\nThat the earth must be round.\nThis conclusion does it try,\nHu.\nNow that is the properest conclusion.\nThat ever I have heard, no man may owe duty but sir, if that man sails far upon the sea than that star. Do there as on the ground.\nEx.\nYou doubtless sail northward rises it will,\nAnd sail southward it falls steadily,\nAnd thus it proves the sea round.\nStu.\nSo it is in my opinion,\nBut know you any other conclusion\nTo prove it round save that alone?\nEx.\nYou that I know right well,\nAs this marker shows when the sea is clear,\nThat no storm or wave there does appear,\nThis seamen can tell.\nParagraph 5:\nIf a fire be made on night\nUpon the shore that gives great light,\nAnd a ship in the sea far,\nThey in the top the fire see shall,\nAnd they on hatches nothing at all,\nYet they on hatches be near.\nAlso on the sea where men are saying,\nFar from land they see nothing,\nBut the water and the sky,\nYet when they draw the land more near,\nThan the hilltops begin to appear,\nStill the nearer higher and higher,\nAs though they were still growing fast\nOut of the sea till at last\nWhen they come to the shore.\nThey see the hilltop feet and all,\nwhich thing so could not fall,\nBut the sea lay round also.\nHu.\nYour argument is what, hard? Ex.\n\u00b6Then you shall have it more plainly declared,\nIf you,\nFor here look by my instruments,\nI can show the plain experiment,\nHu.\n\u00b6To this I require,\nEx.\n\u00b6With all my heart it shall be done,\nBut for the first conclusion,\nThat I spoke of the fire,\nBe this the S, and this the fire upon the ground,\nAnd this the ship that is here,\nYou know well that a man's sight\nCan never be but in a straight line,\nHu.\n\u00b6Just you say that is clear,\nEx.\n\u00b6Mark well, a man's eye\nWith arguing here they cannot see,\nThat is not worth three straws,\nI love not this horse's logic-mongers,\nNor this great conjuring extravagance,\nThat tell how far it is to the stars,\nI hate all manner of conjuring,\nI would you knew it, I am Ignorance,\nA lord I am of greater pomp than the king of England or France,\nYou the greatest lord living.\nI have served [servants] at my retreat,\nWho long to me I assure you,\nHere within England.\nThat with me ignorance dwell still\nAnd term of life countenance will\nA boon to C. thousands\nSen.\nGogges nightly I have paid some of them I tro\nyoung.\nWhy man what vexes you so to blow\nSen.\nFor I was at a sharp fray\nyoung.\nHave you any of them slain than\nSen.\nye I have slain every man\nSave those that ran away\nyoung.\nWhy is any of them scaped & gone\nSen.\nye by God's body everyone\nAll that ever were there\nO sir you know right well this\nThat when any man is\nIn other men's company\nHe must need follow the appetite\nOf such things as they delight\nSome time among them\nyoung.\nBut such knaves would always have you\nTo put all thy mind & felicity\nIn this foolish company to study\nwhich if thou wilt make thee mad\nAnd always to be pensive & sad\nThou shalt never be merry\nMerry quoth a / no I make God allow\nBut I pray thee master hark on word now\nAnd answer this thing\nwhether thought you it better cheer\nAt the tavern where we were ere\nOr else to clatter with these knaves here\nOf their foolish cunning.\nHu.\nI cannot say the contrary, but I had much more company at the tavern than if you have any wit or brain. Let us go to the tavern again and make some merry solace, young man. If he will do so, then that does wisely, Hu. By my troth, I care not greatly. For I am indifferent to all company, whether it be here or there, Sen.\n\nThen I shall tell you what we shall do. Master Yngnorans you and he also shall stay both still here. And I will go fetch a company that you shall hear sing as sweetly as they were angelic clear. And yet I shall bring here another sort of lusty bloods to make sport, that shall both dance and spring, and tear clean above the ground with friscas and with gambados round, that all the hall shall ring. And it done in an hour or two, I shall at the town again prepare for you a banquet of metas that be most delightful and most pleasant drinks & wines there at, that is possible to get. Replete with sweet and fragrant air, prepared point deuce, with damask water made so well.\nThat all the house thereof shall smell, as it were paradise, and after that, if you will touch a fair wench naked in a couch of a soft bed of down, to satisfy your wanton lust, I shall appoint you a trull of trust, not fairer in this town. And when you have taken your delight and thus satisfied the appetite of your five wits, you may say then I am a servant for you, so necessary and pleasant. I believe none such a life.\n\nNow by the way that God did walk, it comforts my heart to hear the talk. Thy mate was never seen, young.\n\nThen go thy way by and by, and bring in this company, and he and I will here tarry till thou come again. Hu.\n\nAnd I pray thee heartily also, Sen.\n\nAt your request, so shall I do. Lo I am gone now, farewell. I shall bring them in to this hall, and come myself first. And of these revels be chief, and order all thing well.\n\nNow set thy heart on a merry pin, against these lusty bloods come in, and drive fancies a way. Hu.\n\nAnd so I will by heaven's king.\nIf they dance or sing, have a monk among them by this day, or take good and wise ways, and thus you will best please all this company, for the foolish arguing you have had with that knave experience has made all these people weary. For all those that are now in this hall, they are the most part my servants, and love primarily disports such as dancing, singing, toys, tryfuls, and laughing gestures, for knowing they set not by. Who is that so high that calls the dancers? Silence, I say, be you among us, for we are disposed to sing a song, Humanyte and yngnorans. Come in then boldly among this presence.\nFor here you shall have good audience.\nTime to pass with goodly sport, our spirits to revive, and comfort to pipe to the siege, with pleasure and delight, following sensual appetite, to pipe and so forth.\nYoung. I [am] done well.\nIt is a pity you had not a minstrel,\nTo amuse your solace.\nSeu.\nAs for the minstrel, it makes no difference,\nYou shall see me dance a courser,\nWithout a minstrel, be it better or worse.\nFollow a\nHu.\nNow have a monk you by this light,\nYoung.\nThat is well said by God Almighty,\nMake Rome syrs and gy,\nThen he sings this song and dances with all,\nAnd evermore makes countenance according to the matter and all, you answer likewise,\nDance we / dance we. prance we prance we\nSo merely let us dance, eye / so merely and so forth,\nAnd I can dance it gently and so forth,\nAnd I can foot it by and by and so forth,\nAnd I can prank it properly,\nAnd I can countenance comely,\nAnd I can curtsy it courtesely,\nAnd I can leap it lustily,\nAnd I can tear it trymly,\nAnd I can freshen it freshly,\nAnd I can look it lordly.\nYoung.\nI can thank a sensible appetite,\nThe best dance without a piper,\nWhich I saw this seven year,\nHu.\nThis dance would do much better yet,\nIf we had a kit or taboret,\nBut alas, there is none here,\nSen.\nThen let us go to the tavern again,\nThere shall we be sure of one or two,\nOf minstrels that can well play,\nYoung.\nThen I pray you, go by and by,\nAnd pursue some ready minstrels,\nAnd he and I will follow shortly,\nAs fast as ever we may,\nHu.\nThere with I am right well content,\nSen.\nThen I will go in content,\nAnd prepare every thing,\nThat is metely to be done,\nAnd for lack of minstrels, the mean season,\nNow will we begin to sing,\n\u00b6Now we will here begin to sing,\nFor dance can we no more,\nFor minstrels here be all lacking,\nTo the tavern we will therefore,\n\u00b6Exeunt cantando &c.\nHu.\nNow if that sensible appetite can find,\nAny good minstrels after his mind,\nDoubt not we shall have good sport,\nYoung.\nAnd so shall we have for a surety,\nBut what shall we do now tell me,\nThe meanwhile for our comfort,\nHu.\nThen let us some lusty ballads sing,\nYoung.\nNay, sir, by the heavy king, I think it serves for none of me,\nAll such peevish pricked songs, Huh.\nThese pricked songs may not be dismissed,\nFor there with God is well pleased,\nHonored, praised, and served,\nIn the church often times among the young.\nIs God well pleased, do you think thereby, Nay, nay, for there is no reason why,\nIs it not as good to say plainly, \"Give me a spade,\"\nAs \"Give me a spa, ve va ve va ve vade,\"\nBut if you want a song, it is good, I have one of Robin Hood,\nThe best that ever was made, Huh.\nThen a falsehood let us hear it, among the young.\nBut there is a burden you must bear it,\nOr else it will not be, Huh.\nThen begin and care not,\nDown, down, down &c., among the young.\nRobin Hood in Barnsdale stood,\nAnd lent him till a maypole this still,\nThen came our lady and sweet St. Andrew,\nSlept you, wakened you, Geoffrey Coke,\nAC. winter the water was deep,\nI cannot tell you how broad,\nHe took a goose neck in his hand,\nAnd over the water he went,\nHe started up to a thistle top,\nAnd cut him down a holy cloak,\nHe stroked the wren between the horns.\nThat fire sprang out of the pig's tail\nI am the boy, is your bow I broke, or has any man done you wrathful wage?\nHe plucked muskily out of a willow\nAnd put them in his pouch\nThat was an archer good\nAnd well could handle a spade\nHe took his bend bow in his hand\nAnd set himself down by the fire\nHe took with him 12 bows and ten\nA pease of beef a another of baked\nOf all the birds in merry England\nSo merely pipes the merry bottle\nNature.\nWell Humanity, now I clearly see\nThat you have wasted much folly\nThe while I have been absent\nHu.\nSir, I trust I have done nothing\nThat should be contrary to your pleasing\nNor was my intent\nFor I have followed the clear counsel\nAs you commanded with studious desire\nAnd for necessity a monk\nSometimes sensual appetite\nFor without him you\nMy life cannot endure long\nNature.\nThough it be for the full necessary\nTo satisfy sometimes your sensual appetite\nYet it is not convenient for the\nTo put therein your felicity\nAnd all your whole delight\nFor if you will not learn any science\nNeither by study nor experience\nI shall never approve of you\nBut in the world you shall endure in contempt\nDisdained by every wise man\nLike this rude ignorance", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The saint Thomas was the son of Gilbert Bequet, a burgher of the City of London. He was born in the place where now stands the church called St. Thomas of Akerstide. His mother, Gilbert, was a good devout man who took the cross upon himself and went on pilgrimage to the Holy Land. He completed his pilgrimage but was taken captive by heathen men on his way home and imprisoned by a prince named Ameraut. For a long time, Gilbert and his servant suffered much pain and sorrow at the hands of the prince. The prince had great affection for this Gilbert and often conversed with him about the Christian faith and the realm of England. It happened that the prince's daughter had a special love for Gilbert, and she was familiar with him. One time, she revealed her love to him, saying if he would promise to marry her, she would forsake friends, inheritance, and country for his love and become Christian, and after long communication between them.\nthem he promised to wed her, if she would become Christian, and told her the place of his dwelling in England. After this, by God's pursuit, the same Gilbert escaped and returned home. And afterwards, it happened that the prince's daughter eloped and passed through many wild places and great adventures, and by God's pursuit, she finally arrived at last in London, demanding and crying for St. Thomas Becket. Since she could not speak English well, the people drew around her, wondering why she was dressed strangely. For they did not understand her. And many a shrewd boy followed her until she came before Gilbert's door. And as she stood there, the servant who had been with Gilbert in prison, named Richard, saw her and recognized at once that it was the prince's daughter who had them imprisoned. He showed it to his master, and told him how the maid stood at his door. And immediately he went out to see her. And as soon as she saw him, she fell into a swoon from joy. And Gilbert took her up and comforted her, bringing her into his house.\nhouse and Syth went to the bishops, who were six at St. Paul's, and rehearsed all the matter. After they christened her, they forthwith married her to Gilbert Becquet. And within a reasonable time, a fair son named Thomas was born between them. And after this, the said Gilbert went again into the holy land and was there for three years before returning. This child grew up until he was sent to school and learned well, becoming virtuous. And when he was 24 years old, his mother passed away. After this, he served a merchant of London for a while in keeping his accounts and, from him, went to Stigand, archbishop of Canterbury. The archbishop was in such favor with him that he made him archdeacon and chief of his household. He well executed his office, punishing the culpable and cherishing the good people, and various times went to Rome to support and help the holy church. And after this, Henry II, who was the emperor's son, was made king.\nEngland/ And he ordered Thomas Chaucer / and had great rule / and the land prospered / and St. Thomas stood so greatly in the king's favor that the king was content with all that he did / and whenever the king went on a campaign, he entrusted the governance of his son and the realm to the rule of St. Thomas / whom he wisely governed until his return / and Thomas Becket, archbishop of Canterbury, died there / and the king granted his nomination / and by the chapter was elected in the year of his age 43. He was reluctant to take on such a great charge / and so, at last, he received his bulls / he was sanctified and consecrated / and became a holy man suddenly changed into a new man, doing great penance as in wearing hairshirts here with knots / and abjuring the same down to his knees / and on a Trinity Sunday he received his dignity / and there was at that time the king with many a great lord and 16 bishops. And from then on, the abbot of Evesham was sent to the pope with various other clerks.\nfor the Paul, who received him with grace, and under his habit he wore the habit of a monk, and thus he lived as a monk inwardly and outwardly as a clerk, practicing great abstinence, making his body lean and his soul fat, and was well served at his table, taking but little nourishment from it, and lived holily, giving good example. After this, the king frequently went over into Normandy, and during his absence, Saint Thomas ruled over his son and the realm, which was governed so well that the king could express great praise for it. Then he remained long in this realm, and whenever the king did anything against the French and the liberties of the church, Saint Thomas opposed it to the best of his power. At one time, when the fees of London and Winchester were vacant and empty, the king kept them both for a long time in his hands to gain their profits. Heavier-hearted, Thomas came to the king and requested that he grant him the two bishoprics.\nsome verrous men and the king granted him his desire, and ordered Master Roger Bisshop of Winchester and the earl of Gloucester's son, Sir Robert Bisshop of London, named Sir Robert. And after St. Thomas consecrated the abbey of Reading, which the first Henry founded. In the same year, he translated St. Edward the king and confessor at Westminster, where he was laid in a rich shrine. And in short time after, by the instigation of the devil, great debate and strife arose between the king and St. Thomas. The king sent for all the bishops to appear before him at Westminster on a certain day. At which day they assembled before him, whom he welcomed. Afterward, he said to them how the archbishop intended to destroy his law and not allow him to enjoy such things as his predecessors had used before him. St. Thomas answered that he never intended to do anything that would displease the king, as far as it concerned the franchise and liberty of the holy church. Then the king.\nSaint Thomas rehearsed that he would not suffer clerks who were thieves to have the execution of the law. To this, Saint Thomas replied that he ought not to execute them, but they belonged to the correction of the holy church, and regarding other points, to which Saint Thomas would not agree. The king said that he saw well that Thomas would uphold the laws of this land that had been used in the days of his predecessors, but it would not be in his power, and the king being angry, departed. Then the bishops all counseled Saint Thomas to follow the king's intent or else the land would be in great trouble, and in like manner, the temporal lords who were his friends counseled him the same. Saint Thomas said, \"I take God to record, it was never my intent to displease the king or to take anything that belongs to his right and honor.\" Then the lords were glad and brought him to the king at Oxford. The king did not speak to him, and then the king called all the spiritual and temporal lords to him, and said he would have all the lands.\nThe king confirmed the laws of his ancestors at this time. And they were confirmed by all the spiritual and temporal lords. After this, the king charged them to come to him at Clarindon for his parliament at a certain day assigned, on pain of running against his indignation, and then departed. This parliament was held at Clarindon in the ninth year of the king's reign and the year of our Lord, XI. C. IX. At this parliament were many lords who were all against Saint Thomas.\n\nThe king sitting in his parliament in the presence of all his lords demanded of them if they would abide and keep the laws that had been used in their ancestors' days. Then Saint Thomas spoke for the party of the holy church and said, \"I grant with good will to keep all old laws that are good and right and not against our mother, the holy church.\" The king then would not allow one point, and became angry with Saint Thomas, and certain bishops required Saint Thomas to obey the king's desire and will.\nSaint Thomas desired to know the laws and then gave an answer. When he understood them all, he conceded to some but denied many and would never agree to those. Therefore, the king grew angry and said he would keep and hold them just as his predecessors had done before him, and would not change one point. Then Saint Thomas said to the king with great sorrow and heavy heart, \"Now, my most gracious lord and king, have mercy on us, your servants, for the sake of holy church, and grant us a respite for a certain time. And so, every man departed. Saint Thomas went to Winchester and there prayed devoutly for holy church, and to give him aid and strength to defend it. He had determined utterly to abide by the liberties and franchises, and fell down on his knees, full sore weeping, and said, \"O good lord, I acknowledge that I have sinned, and for my sin and trespass, this trouble comes to holy church. I purpose, good lord, to go to Rome to be absolved of my sins and departed.\"\nThe king sent his officers towards Canterbury because the manors were despoiled since he would not obey the king's statutes. The king commanded all his lands and goods into his hands, and then his servants departed from him. He went to the seashore to sail over the sea, but the wind was against him and he could not pass. He knew then that it was not the lord's will yet that he should depart, and he returned secretly to Canterbury. Upon his arrival, his men made great joy, and on the morrow the king's officers came to seize all his goods. The news was that St. Thomas had fled the land. Therefore, they had despoiled all his manors and seized them into the king's hands. They found him at Canterbury, where they were sore abashed, and they returned to the king informing him that he was still at Canterbury. Afterwards, St. Thomas came to the king to entreat him to be better disposed.\nThe king then spoke to him scornfully and said, \"May not we two dwell in this land together? You were never my thought, but I would willingly please you and do all that you desire, provided you do not harm the liberties of the holy church. For this, I will maintain as long as I live. With what words the king was greatly angered, he swore that they should be kept, and in particular, if a clerk were a thief, he should be judged and executed according to the king's law, not by any spiritual law. The king also vowed he would never suffer a clerk to be his master in his own land. He then commanded St. Thomas to appear before him at Northampton and bring all the bishops of this land with him, and he departed.\" St. Thomas begged God for help and support for the bishops who were most against him. After this, St. Thomas went to Northampton, where the king held his great council in the castle with all his lords. When he came before the king, he said, \"I have come to obey your command.\"\ncommandment / but before this time, the bishop of Canterbury was never treated thus / for I am head of the Church of all England and am to you, Sir King, your spiritual father. And it was never God's law that the son should destroy the father who has charge of your soul. By your starning, he has made all the bishops remain according to the right of the Church against the holy Church and me. And you know well that I may not fight; but I am ready to suffer death rather than I should suffer the Church's right to be lost. Then the king said, \"You speak as a proud clerk,\" but I shall abate your pride or I leave you. For I must take you with me. You understand well that you were my chancellor for many years. And once I lent you 5 pounds, which you never yet have repaid, which I will that you pay me back or else in continents you shall go to prison. And then St. Thomas answered, \"You gave me that 5 pounds and it is not fitting to demand it which you have given, notwithstanding he.\"\nThe king demanded 30 M. pounds from him, which he had supposedly stolen while being chancellor. He requested a day to answer, at which time he said that when he was archbishop, he had set him free from there without any claim or debt before good record. Therefore, he should not answer to the demand. The bishops urged Saint Thomas to obey the king, but he would not agree to such things that would infringe upon the church's liberties. They then came to the king and forsook Saint Thomas, agreeing to all the king's desires. The proper servants of Saint Thomas fled from him, and then poor people came and accompanied him. And in the meantime, certain [unclear] came and told him that the king's men had conspired to kill him. The next night after he departed in the guise of a brother of Sympringham and so disguised himself, he was seen by the sea.\nbishops went to Rome to complain to the pope / and the king sent letters to the king of France not to receive him / and King Lewis said, \"though a man be banished and had committed trespasses / yet he shall be free in France / and so, after this holy saint Thomas came, he received him well and gave him license to stay and do as he would. In this meantime, the king of England sent certain lords to the pope complaining about Archbishop Thomas, who made grave complaints / which the pope would give no answer until he had heard Archbishop Thomas speak, who was coming quickly there / but they would not await his coming but departed without achieving their intentions / and returned to England again. And anon after Saint Thomas came to Rome on St. Marcus day at afternoon. And when his servant should have brought fish for his dinner, because it was a fasting day, he could get none for no money / and came and told his lord Saint Thomas so.\nand he was served by those he could get, and then he bought flesh and made it ready for their dinner. Saint Thomas was served with a roasted capon and his money with boiled food. It was then that the pope heard that he had arrived, and he sent a cardinal to welcome him. He found him at his dinner, eating flesh. The cardinal returned and told the pope that he was not as perfect a man as he had supposed. Contrary to church rule, he had eaten flesh that day. The pope did not believe him and sent another cardinal, who more evidently took the leg of the capon in his kerchief and confirmed the same. He opened his kerchief before the pope, and he found the leg had turned into a fish called a carp. When the pope saw it, he said, \"They are not true men to speak such things of my good bishop.\" They replied faithfully that it was flesh that he had eaten. And after this, Saint Thomas came to the pope and did his reverence and obedience, whom the pope welcomed. After certain communications, he\ndemanded of him what he had eaten, and said: \"Flesh, as you have heard before, because he could find no fish, and very needy begged him for it. Then the pope understood the miracle that the rooster's leg had been turned into a carp, granted to him and all the monks of the diocese of Canterbury to eat flesh every year on St. Mark's day, which falls on a fish day. And St. Thomas informed the pope how the king of England wished to present him with various articles against the liberties of the church, and what wrong he had done to the same. He would never consent to them, and when the pope had heard him, he wept for pity and thanked God for having such a noble bishop under him who had so well defended the liberties of the church. And St. Thomas offered his bishopric to the pope.\nhandes and his mitre in the cross ring, and the pope commanded him to keep it still and said he knew no man as able as he was. After St. Thomas said mass before the pope in a white chasuble, he said to the pope that he knew by revelation that he should die for the right of the holy church, and that when it should fall, the chasuble should be turned from white to red. After he departed from the pope and came down into France, to the abbey of Porteau, he learned that spiritual and temporal lords who had been at Rome had returned and told the king that they in no way could carry out their intentions. Then the king was greatly angry. And immediately, he banished all the kinmen who were longing for St. Thomas and made them swear that they would go to him, telling him for his sake that they were exiled. And so they went over sea to him at Porteau, and he being there was full sorry for them, and after there was a great chapter in England concerning the matter.\nmonks of Cistercia & there the king desired the monks to write to Poitiers that they should no longer keep nor sustain Thomas the archbishop. If they did, he would destroy the Cistercian monks in England, and for that reason, they wrote so urgently to Poitiers that he must depart thence with his kin. And so he did, and was then full heavy, and remitted his cause to God. And a nobleman after the king of France sent to him that he should abide where it pleased him and dwell in his realm, and he would pay for the costs of him and his kin. He departed and went to Seynes, and Thabbot brought him on the way. And Saint Thomas told him how he knew by a vision that he would suffer death and martyrdom for the right of the church, and begged him to keep secret during his life. After this, the king of England came into France, and there told the king how Saint Thomas would destroy his realm, and then said how he would abolish such laws as his elders had used before. Therefore, Saint Thomas was sent for, and\nThey were brought to Gydder, and the king of France labored to set them at accord, but it would not be before he would not relinquish his laws and customs, and St. Thomas would not grant that he should not act contrary to the liberties of the holy church. The king of France held a grudge against St. Thomas and commanded him to leave his realm with his kinsmen. St. Thomas was unsure whether to go but comforted his kinsmen as much as he could and proposed to go into the province to beg for his bread. As he was going, the king of France sent for him again. When he came, the king cried mercy and said he had offended God and him, and begged him to remain in his realm, and he would pay for the expenses of him and all his kinsmen. In the meantime, the king of England ordained his son as king and had him crowned by the archbishop of York and other bishops, contrary to the statutes of the land.\nFor the archebys\u2223shope of Caunterburye shulde haue also consented / & also haue crowned hym wherefore seynt Thomas gat a bulle for to accurse theym that so dyd ayenste hym & also on them yt occupye ye goodes longynge to hym & yet after thys the kynge laboured so moche yt he accorded the kynge of englonde and saynt thomas whi\u00a6che accorde endured not longe / for the kynge varyed frome it afterwarde / but saynt Thomas vpon his ac\u2223corde came home to Cau\u0304terburye / where he was re\u2223ceyued worshypfully & sent for them that had trespa\u2223sed ayenst hym / & by ye auctorypte / of ye popes bull open\u00a6ly denounced theim accursed / vnto ye tyme they came to amendeme\u0304t / & whan they knewe thys they came to hym & wolde haue made hym to assoyle them by for\u2223ce / & sent worde ouer to the kynge howe he had done / wherof the kynge was moche wroth / & sayd yf he had me\u0304 in his lande that loued hym / they wolde not suffre suche a traytour in his lande a lyue / & forthwith foure knyghtes toke theyr counseyle togydder / & thought they\nThe knights, Sir Reignold Beresford, Sir Hugh Moreule, Sir William Tracy, and Sir Richard de Bryto, pleased the king and unexpectedly departed towards England. The king was sorry when he learned of their departure. On Christmas Day, Saint Thomas gave a sermon at Canterbury in his own church, and we urged the people to pray for him, knowing his time was near. That day, all the bread they had handled became moldy and inedible, and the bread they touched was neither fair nor good to eat. The four knights mentioned above came to Canterbury on the Tuesday in Christmas week about Epiphany time and came to see Saint Thomas. They said the king had commanded them.\n\"hym (I) make amends for the wrongs I have done and also for absolving all those I have cursed, or else they will kill me. Then Thomas said, I will do all that I ought by right, but I may not undo the sentence that is executed. But they will submit themselves to the correction of the holy church, for it was done by our holy father the pope and not by me. Then Sir Reynold said, if you absolve the king and us, under the curse it will cost us our lives. And St. Thomas said, you know well enough that the king and I were reconciled on Mary Magdalene's day, and this curse should go forth on those who had offended the church. Then one of the knights struck him as he knelt before the altar on the head. And Sir Edwarde Gryme, his crossbearer, held the cross for his arm to bear the blow. The cross was struck in two, and his arm almost off. Wherefore he fled in fear. And so did all the others who were there at the time and they struck each other.\"\nThey struck off a large piece of his skull from his head, causing his brain to fall onto the pavement. They then killed and mutilated him. One of them struck the point of his sword against the pavement. This holy archbishop Saint Thomas suffered death in his own church for the sake of the holy church. After his death, they stirred his brain and entered his chamber. They took away his goods and his horse from the stable, as well as his bullion and writings. They delivered them to Sir Robert Broke to bring to France to the king. As they searched his chamber, they found two shirts of mail filled with large knots. They admitted that he was a good man. Coming down into the church ward, they began to fear and tremble, thinking that the earth would not bear them, and were greatly alarmed. They realized that they had done wrong, and immediately it was known all around how he had been martyred.\nAfter taking this holy body and unclothing him, bishops clothed him above and dressed him in the habit of a monk next to his flesh. He wore a hard hair shirt full of knots, which was his shirt, and his breeches were of the same material with the knots sticking fast within the skin. His entire body was full of worms, and he endured great pain. He was martyred in the year 113x of our Lord, and he was 53 years old. Soon after, news reached the king of his death, causing the king to take great sorrow. The king sent to Rome for his absolution. After Saint Thomas departed from the pope, the pope frequently looked upon the white chasuble, believing that Saint Thomas had said Mass in it on that day and that he was martyred for its right in the church. He commanded a simple Requiem Mass to be sung for his soul. When the choir began to sing the Requiem, an angel appeared above them and began the office of a martyr.\nLet it be justified. And then, after all the questions had been asked, the mass of the office of the martyr began, singing forth. And then the pope thanked God that it pleased Him to show such miracles through His holy martyr, at whose tomb, by the merit and prayers of this holy martyr, our blessed Lord has shown many miracles: the blind have recovered their sight, the dumb their speech, the deaf their hearing, the lame their limbs, and the dead their life. Therefore, let us pray to this glorious martyr to be our advocate, that through his petition we may come to everlasting bliss. Amen.\n\nThus ends the life of the blessed martyr Saint Thomas of Canterbury.\nPrinted by me, Richard Pynson, printer to the king's noble grace.", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Henry, by the grace of God, King of England and Lord of Ireland, to all and singular, archbishops, bishops, abbots, priors, archdeacons, faithful ministers, and subjects (within liberties as well as without), grant safety to go and come in all parts of our realm of England, for the aforementioned cause, to gather alms and charitable gifts of Christian people. Therefore, we desire and defend Thomas, his men, servants, and all of them, and have caused these our letters patent to be made. And we will that this protection shall witness ourselves at Westminster on the 8th day of February, in the 11th year of our reign.", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "You folks who have devotion\nTo hear mass first, do your best cure\nWith all your inward contemplation\nAs a mirror presenting in figure\nThe moral meaning of our spiritual armor\nWhen a priest with ministers more and less\nPrepares himself by record of scripture\nAt the same time when he goes to mass\nFirst, see that your eyes are very contemplative\nAnd call to mind with whole affection\nHow the mass here in this present life\nIs a direction to house a memory of Christ's passion\nOur bane / our tryacle health / our medicine\nAgain spiritual gladness our restoration\nAs doctors remember in their doctrine\nOf discernment if you list to consider\nAs you are bountiful of very truth and right\nYou to preserve that you do not slip\nOf all that day for lack of spiritual light\nFirst, every morning or Phoebus shines bright\nLet pale Aurora conduct you and dress\nUnto the church of Christ to have a sight\nFor chief preservation against all spiritual sickness\nEntering the church with great humility.\nTo mass first at your uprising, dispose yourself kneeling on your knee,\nFor to be there first at his beginning, and from the time first of his rising,\nDepart not till he has done, to all your works it shall be great furthering,\nTo abide the end of (In principio),\nKeep you from noise and importunate jangling,\nThe house of God is ordained for prayer,\nWith sight and sense sadly does it continue,\nIn your default that men no noise here,\nGaze not about demurely of look and cheer,\nAs I said before till the priest has done,\nYour good you shall increase in fear,\nSo ye abide the end of (In principio),\nIn sacrifice of the old law,\nWith the head men offered up the tail,\nFor a good beginning men should not withdraw,\nTill it were ended, Moses gave counsel,\nA work begun is of more value,\nIf a good end accords well thereto,\nAnd for increase of your ghostly travel,\nAbide the end of (In principio),\nThe holy man, like as I find written in his life,\nOf direct devotion and grace which is divine.\nBy God inspire the imaginative mind,\nTo compress the power of the foes' malice,\nAgainst their malice, to make resistance.\nPriests should, with heart contemplating,\nBefore the water in crystal's high presence,\nSay first this psalm with direct look to heaven,\nI judge me, God) with whole heart enter,\nTheir conscience purge from the sins seven,\nOr they presume to go to the water,\nThe same psalm set in the basin,\nFor a memorial of the captivity,\nHow Jerusalem stood in great danger,\nAt Babylon, that forward fell city,\nThis psalm complains as the lyre does record,\nTheir long abiding within Babylon,\nSongs of their exile could not accord,\nWith the canticles of Judah and Zion,\nOf hope dispired, their comfort was near gone,\nLike as this psalm shows in figure,\nBut God, by grace, restored them each one,\nHome to Jerusalem by record of scripture.\nTake from this psalm the moral,\nBefore rehearsed, and on the other side,\nBe diligent with all humility,\nOn the mass following, for to abide.\nHave this in custody and God shall be your guide,\nAll day long to govern your passage,\nIn what peril soever you go or ride,\nThe to defend from trouble and damage,\nAnd to give people the more occasion,\nTo have this psalm in the more reverence,\nAnd hear the mass with more devotion,\nAs they are bound by truth and conscience,\nI am fully set to do my duty,\nAfter my simplicity, this little psalm to translate,\nWith humble support of your patience,\nWhereas defect is put the fault in Lydgate.\nO thou my Lord most mighty and eternal,\nO gracious Jesus of mercy and pity,\nDispose thou my quarrel, also discern,\nAmongst my enemies or I be encumbered,\nMy dreadful enemies that are in number three,\nThe devil / the flesh / Brigantes most mortal,\nThe false world full of deceit,\nO Jesus help or they give me a fall.\nFor thou art Lord only of bread and length,\nOf right considered I dare right well express,\nThou art my support and my ghostly strength,\nWhy wilt thou suffer my simplicity.\nFor to proceed in sorrow and distress,\nWhile my enemies proudly assail me,\nO blessed Jesus of merciful goodness,\nGrant Thy grace that they may not prevail.\nSend down Thou, Lord, seated Thou righteousness,\nThe light of Thy grace for consolation,\nThy righteousness my passage to prepare,\nBy perfect prayer, by contemplation.\nTo test in quiet, Lord, send Thy grace down,\nMe to convey, that there be no obstacle,\nToward the high hill of Zion,\nWithin Thy celestial habitation,\nAnd I shall enter Lord, to Thy water,\nMade strong in spirit, grounded in sadness,\nFor as it seems to me, courage, face and cheer,\nRejoiced ben with spiritual gladness,\nMy youth again renewed to freshness,\nWhich of old custom in vices was appalled,\nTill Thy gracious goodness\nHas my last end again to mercy called,\nI shall be shriven and confessed unto Thee,\nIn that harp which for our water's sake,\nWas set and wrested at Calvary on a tree,\nWhen all Thy senses were strained on a cross.\nMary and I stood under the cross,\nWith weeping eyes sworn often,\nUntil the repast of our eternal food,\nOn Easter morn rose up before prime,\nO thou my soul, how art thou heavy,\nSince Christ has bought thee with his passion,\nWhat cause hast thou for to trouble me,\nThy Lord was slain for thy redemption,\nGave He not always to thy refreshment,\nOn Shrove Thursday in form of wine and bread,\nHis own blessed body in consolation,\nAnd on Good Friday was not He for the deed,\nTrust in God and He right well certain,\nBe void of despair and ambiguity,\nFor unto Him I shall be shown again,\nMy ghostly joy again all adversity,\nWhich of my face is the felicity,\nWhile He my succor is, alas, whom should I fear,\nAgainst all worldly perils and infernal pest,\nHe spared not His blood for me to bleed.\nUpon His head an amity first He lays,\nWhich is a sign, a token and a figure,\nOutwardly shown, grounded on the faith,\nThe largesse by record of scripture\nIs right wisdom perpetual to endure,\nThe long girdle cleanness and chastity.\nRound on the arm the fawn assures,\nAll sober knights with humility,\nThe stole also stretching far in length,\nIs of doctors the same doctrine,\nMowgre heretics to stand in their strength,\nFrom Christ's law never to decline,\nChessable above with charity to shine,\nAs bright as Phoebus in his mid-sphere,\nHe holds his court\nTo friend and foe stretches out his beams clear,\nA perfect priest made strong with armor,\nBefore the altar as Christ's champion,\nShall stand up right, make no discomfiture,\nAll our three enemies to vanquish and bring down,\nThe flesh / the world / Satan the fell dragon,\nFirst to begin or we farther pass,\nWith contrite heart and low confession,\nAnd so to proceed devoutly to the mass,\nTo God above set holy his desire,\nSo that his charity shine clear and bright,\nBefore the gospel needs he must have fire,\nTorch / tapestry / or else wax candle light,\nToken that Christ, who considers a right,\nIs very brightness of light which is eternal,\nTo chase away the darkness of night.\nIn perfect life to guide and govern, beginning the office by triple repetition called of custom used with the repetition, signifies the fire burning in the entrails of old prophets by inspiration, which had a faithful, fervent inspection of Christ's coming by all their prophecies, concerning his birth and incarnation, for which the office is repeated three times, Kyrie and Christe in numbers three, words of Greek plainly determine, Kyrie for mercy calling to the Trinity, with spiritual grace his people to enlighten, the name is taken, orders nine, Our prayers and supplications to present to Christ Jesus most gracious and benevolent, Gloria in excelsis next in order, sung, signifies unity and perfect peace, at Christ's birth, heard in Latin tongue, High in the air by angels doubtless, Present shepherds which of the increase towards Bethlehem holding a bright star, By grace inspired they purify themselves in press, To see that child which should still our war.\nThis text begins with the treble \"peas\" in Bethlehem, which started when Christ was born. The first peas were between God and man, between God and angels, and among all nations. The source of this peace was in an ox's stall. The poor Lord of the high empire called upon us to mercy. Let us each call upon Him, desiring peace sincerely. The priest at Mass will say an orison for the living and the dying. Grant them repentance, forgiveness, and communion. Release souls in pain and pardon. Grace through all nations, love and charity. Patience to the people in prison. Help for the needy who live in poverty.\n\nThe next pystle is the figure of the sound. When Christ first sent, as the book mentions, His disciples and commanded them to take it in hand, He bade them to preach His name in every region. He sent down Peter, Andrew, James, and John. Their pystles, by which virtue began, overthrew the dominion of all synagogues. And Christ's faith grew by their virtue.\n\nThe pystle is a very token and figure.\nAs doctors of law and prophecy have said,\nCrystals coming by evident scripture are signified,\nAs patriarchs before did specify,\nAnd John the baptist, the son of Zacharias,\nAs a bedell related, how Isaiah\nBefore remembered of old, spoke of a name,\nThrough which the gospel would grow,\nAnd similarly, as the morrow gray,\nIs a messenger of Phoebus rising,\nBringing tidings of the glad day,\nSo the pystle, by prophecy, declares to us,\nThe most gracious tidings of the gospel record,\nMatthew the evangelist further affirms in writing,\nOf Jesus Christ, all the genealogy,\nAfter the gospel follows the grayle,\nToken of ascending from humility to grace,\nIn virtue upward proceeding, standing firm,\nThe ground first set in humility,\nRaised by grace, faith, hope, and charity,\nWith perfect coming and humble patience,\nWith compassion and brotherhood,\nIn Christ's passion, they set their confidence,\nAll hail, in order following,\nToken of prayer for our salvation,\nThrice repeated for our praise and prayer,\nWith a devout heart and whole affection.\nVnto Christ, who suffered passion\nOur sovereign Lord, most perfect and good,\nThe truth the sequence for short conclusion,\nSing in his laud that for us shed his blood,\nThe gospel begins with the sign of Tau,\nThe book first crossed and after the title,\nJesus our shield, our strength in all virtue,\nOn good Friday clad in purple read,\nA crown of thorns set sharply on his head,\nFour evangelists remember it in substance,\nWe to defend from all worldly fear,\nIn Christ's gospel stand whole our hearts' surrender,\nThe gospel read a creed after he says,\nSolemn days for a remembrance,\nOf twelve articles longing to our faith,\nWhich we are bound to believe in creation,\nRather to die than any manner change,\nIn any point found in our heart,\nFor faith with work pleases God greatly,\nLet us therefore believe as we are bound,\nBy interpretation, who wisely can advise,\nThe offertory is made of offering\nAs when a man offers to God his heart,\nRichest oblation reckoned by writing.\nAnd for Melchisedech, both priest and king,\nGave bread and wine to Abraham for victory.\nFor this obligation, in figure remembering,\nIn each day at mass is said an offertory.\nToken that Jesus our savior and our lord\nAgainst our feebleness and our impotence\nRest on the altar called God's board.\nHis holy blood relies of most reverence.\nWe to receive them with devout diligence,\nIn form of bread and wine for a memory.\nFigure that the lamb, chief of Innocence,\nOffered his body grounded of the offertory.\nNext the secret after the offertory,\nThe preface follows before the sacrament.\nAngels rejoice with laud, honor and glory,\nFrom heavenly court by grace they are sent.\nAnd at the mass they abide and be present.\nAll our prayers devoutly to report,\nTo him that sitteth above the firmament.\nSouls in pain they refresh and comfort.\nThe old prophet, holy Isaiah,\nSaw in heaven a crown of dignity,\nWhere Seraphim sang with every hierarchy.\nSanctus / sanctus / before the trinity.\nAfter the preface rehearsed three times.\nWith voice melodious and after that, Osanna\nWith in excelsis before thy majesty,\nBefore the sacred body of our spiritual food,\nBetween the remembrance at Mass there lie\nThe first, for those who are alive,\nThe second, for those who suffer pain,\nWho by the Mass are relieved by their life,\nOut of torment as clerks discern,\nSingings of masses and Christ's passion,\nAnd remembrance of his five wounds,\nMay most aid in their remission,\nWith all your might and your best intent,\nAwaiteth after the consecration,\nAt the lifting up of the holy sacrament,\nSay Ihesu mercy with whole affection,\nOr else say some other perfect prayer,\nAs you have in custom devoutly,\nOr else say this little contemplation,\nWhich is written here in order by and by,\nHail Ihesu, our health, our spiritual food,\nHail, blessed Lord, here in the form of bread,\nHail for mankind offered on the cross,\nFor our redemption with thy blood made ready,\nStong to the heart with a spear's head,\nNow gracious Ihesu, for thy five wounds.\nGrant me your mercy before I die,\nA clean house and shrift while I live,\nOffered lamb for man in sacrifice,\nNailed to the cross of merciful meekness,\nWhose blood flowed in most pitiful way,\nTo wash away all my wickedness,\nConfess all my sins to Thee,\nLord, do not delay,\nBut grant me, Jesus, in Your high goodness,\nMerciful shelter and clean house before my ending day,\nBlessed fruit born of a pure virgin,\nWhich with Your passion bought me so dearly,\nFor Mary's sake, Thine eyes look down,\nHere my prayer through her intercession,\nTo teach me the way,\nVoid of all virtue, save only of Your grace,\nGrant me, Lord, in the form that I see here,\nTo receive life and space,\nMy Lord, my maker, my savior and my king,\nWhen I was lost, You were my redeemer,\nSupport and succor here in this living,\nAgainst all enemies, my sovereign protector,\nMy chief comfort in all worldly labor,\nGrant me, Lord, confession and repentance.\nOr I pass through the sharp shore\nTo receive you unto my pleasure\nLet your moder, Lord, be present in this need\nThat A may claim of mercy more than of right\nMy heritage for which you bled\nAnd grant me, Jesus, of your might\nEach day of thee have a sight\nFor spiritual gladness in my life's end\nAnd in spirit make my heart light\nThee to receive or I to witness\nO Paschal lamb in Ysrayl figured\nOur spiritual manna, breed contemplative\nSent down from heaven which we are assured\nAgainst all foe, strongest comfort\nTokened in paradise upon the tree of life\nWhich should have restored Adam to his place\nGrant me, Jesus, for a restorative\nThee to receive or I to witness\nThou art in figure, O blessed Jesus\nAgainst Satan, my heavenly champion\nMy Josiah, my prince of most virtue\nWho hung seven kings upon Gabaon\nGhostly Samson who strangled the lion\nAnd slew the dragon with all his heads seven\nGrant me, Christ, for your passion\nI may receive this bread descended down from heaven.\nAs I said earlier, angels are food for pilgrims on their journey,\ncelestial bread for children who are good,\nfigured in Isaac's thirty winters of age,\nto remind us when you took your leave,\nO Jesus, mercy grant that I may not perish,\nand for the aged, grant me senility,\nto have a repast of your celestial bread,\nMy trust, charity, hope, and faith,\nmy attention, mind, and memory,\nall in accord, my soul unto thee,\nHave mercy on me, O sovereign king of glory,\nWho sits highest in eternal consort,\nJesus, let mercy surpass your rigor,\nThat your passion allay my purgatory,\nFirst, by receiving your savior,\n[Pater Noster],\nFor to excite and move your courage,\nTo devout prayers of whole devotion,\nThe Pater Noster to all manner of ages,\nIs most fitting and most sovereign in renown,\nJesus himself made this prayer,\nAnd taught his disciples how they should pray,\nDo not linger, make no comparison,\nTo his doctrine, all Christians must obey,\nShort and compendious, stretching to heaven.\nTo the highest celestial mansions,\nEach clause divided into seven,\nMost notable gracious petitions,\nClerks all concluded in their reasons,\nAbove all prayers it has the sovereignty,\nSo it be said in your affections,\nOf ghostly love and perfect charity,\nWithout charity avails no alms,\nTo clothe the naked nor feed the hungry,\nVisit the sick nor prisoners in distress,\nHarbor the poor nor any alms given,\nIf charity fails, your journey may not succeed,\nNor all these virtues if truth be well sought,\nYour father our Lord's prayer nor your creed,\nWhere charity avails little or nothing,\nBeware, priests, when you sing the mass,\nThat love and charity be not far absent,\nO spiritual people, before making reckoning,\nThat your conscience and you be at one assent,\nOr you receive that holy sacrament,\nEnmity and rancor that they be set aside,\nAnd perfect charity be ever with you present,\nThat grace may be our sovereign guide,\nOur Father, if it be said aright,\nIt does exclude all imperfection,\nSo that grace holds the torch alight.\nThat charity by true affection and fervent love has the dominion,\nFrom his place all hatred to reclaim,\nWhere false envy has no possession,\nWhen this prayer is said in its order due,\nOf the Agnus Dei at mass be said three times,\nThe first two petitioning for mercy,\nThe third praying for peace and unity,\nAgainst all perils mortal and worldly,\nChrist as a lamb was offered on the cross,\nWho grasped not but suffered patiently,\nTo make redemption restore our loss,\nThis lamb remembered in Solomon's songs,\nCalled Canticles, most amorous of delight,\nIn the reforming of our contagious wrongs,\nOnce sung this lamb both red and white,\nRed and rubefied by full great despair,\nHis blessed body with blood so was stained,\nThe angelic witnesses could find no respite,\nWith bloody drops his face was so besmeared,\nThis Paschal lamb on Easter day he rose,\nCalled both a lamb and a lion,\nA lamb for sacrifice which lay three days close,\nLying low in the earth for our salvation,\nBut at his mighty resurrection,\nHe was named the lion of Judah.\nFor the church rejoicing that season, singing for joy often alleluia. This Lamb brought with Him peace, to all the world at His nativity. Grace and joy of great virtue increased. For which the people of love and high degree, kiss the peace as a token of unity. Which kissing openly signifies that peace is the cause of all felicity, of peoples governed by prudent policy. At the end comes the priest, who remembers Him. On the right side, says the Lord, \"Peace be with you.\" Five times he does the people make sweeter. During the mass, as it is mentioned, figure the day of His resurrection. Five times truly He did appear, to His disciples for consolation. And first of all to His dear mother, Salve sancta parens, He said to His mother, which was a source of supreme rejoicing for her. These words, when Christ Jesus spoke, were to her a great consolation. Upon whose pure Mary Magdalene, with weeping eyes for the constraint of her pain, remained the rising of her Lord Jesus. With other Marys, the gospel tells us, they brought most sovereign ointments of virtue.\nPoets say that love has no law\nThree ladies, things experienced in,\nWoke all night and rose at the day's dawn,\nOf womanhead and femininity,\nDesire, love, and womanly pity,\nMade them embark on their journey,\nEarly in the morning to see the sepulcher,\nOf Christ Jesus, all night they did wake,\nLet us, as truly in our inward intent,\nAs early rise to hear mass,\nWith such devotion as these ladies went,\nWith perfect charity and love as they entered,\nTo sick their lord and their spouse dear,\nLet us take example, let us do no less,\nBy mortal meaning follow their manner,\nEarly each morning to hear mass,\nAfter the priest says \"Ite missa est,\"\nHe grants the people a manner of license,\nTo depart and he towards the east,\nLifts up his hands with devout reverence,\nPraying for all that were in presence,\nTo have their part of all that he has done,\nTaking their leave devoutly with silence,\nThe end abiding in \"In principio,\"\nDeparting from mass with peace and unity,\nFigured was once in Exodus.\nWhen the children of Israel returned from the country, against King Pharaoh, The reed parted in two. A prophecy in their pilgrimage that Christ's mass should deliver us so, From Satan's might out of all servitude. And likewise, as clerks in books rehearse, Concluding according to all in one. How that Cyrus, some time king of Persia, Gave license and freedom to go, To Jerusalem again for to edify. Right as the freedom of us every one, Renewed was by coming of Messiah. As the children of Israel, desert dwellers, Fed with manna, abode there forty years. We Christians, following the gospel, Let grace be of right good cheer, Our spiritual food at meat and at supper, Through this desert, all peril for to pass. Best reception to glad all our cheer, Every morning early to hear mass. Lord of thy grace, while that we be here, In this desert of worldly wilderness, With life according to our mass for to hear. That peace, charity, compassion, & cleanliness.\nMay continue and shine in their brightness,\nWith a healthy hand and also charitable deed,\nEnspire the rich to share of their riches,\nWith the poor in heaven shall be their reward,\nHearing of mass brings great reward,\nSpiritual health against all sickness,\nAnd the record of Saint Bernarde,\nTo the innocent who are weary,\nRefreshing faith in weariness,\nAnd to people on pilgrimage,\nIt makes them strong, sets them in sickness,\nGracefully completes their journey,\nThe mighty man it makes more strong,\nComforts the sick in their weakness,\nGives patience to those who suffer wrong,\nThe laborer it bears up in his labor,\nRefreshing and soothing to thoughtful people,\nGraceful counsel to the disconsolate,\nSustains the feeble, conveys the conqueror,\nMakes merchants their fares fortunate,\nIt makes men more meek to their correction,\nIn spiritual love fervent and amorous,\nIt gives sweetness and delight,\nTo all people that are gracious.\nTrue obedience and people reliable.\nGrace at departure, faith say Saint John to borrow\nDefense against malicious enemies for all that here mass devoutly in the morning\nHearing of mass brings great relief\nAt need, at mischiefs people it causes\nCauses Saint Nicholas to give good counsel\nAnd Saint Julian good hostel at your departure\nTo keep Saint Christoper from harm\nAnd Saint Loy your journey shall preserve\nHorse or carriage that day shall not misbehave\nMass heard before whom do these saints serve\nBeginning your journey from mass, call upon Saint Michael\nFor sudden haste and good prosperity\nAnd for good tidings, Saint Gabriel shall go with you\nAnd Raphael, by Tobias' record,\nShall be your doctor and your medicine\nMass heard, apply your hearts to these observations each day or you dine\nAlbon for England, Saint Denis for France\nBlessed King Edmond for royal governance\nThomas of Canterbury for his meek suffrance\nAt Westminster, Saint Edward shall not fail\nThat none enemy shall harm or prevail,\nSaint George shall make you freely pass.\nHold up your banner in peace and battle,\nEach day when you devoutly hear mass.\nThus is the mass our spear and shield,\nOur mighty pause, our sword and defense,\nOur mighty castle our shield in the field,\nOur strongest bulwark against all violence.\nFor whoever abides with reverence,\nTo In principio the conclusion of the mass,\nGrace shall guide him and conduct his presence,\nAgainst all his foes, high or low.\nThat day a man devoutly hears mass,\nWhile he is present he shall not grow old,\nIn going thither his steps more and less,\nBe angels numbered and I told you,\nHis venial sins recorded manyfold,\nOf negligence and others that be light,\nThey are forgiven for grace passes gold,\nAnd all that time appears not his sight,\nHearing of mass lets no voyage.\nAs it has well been proved in certainty,\nPrayers at mass do the greatest advantage,\nWith Christ's passion to souls in their pain.\nThe masse also dooth other thynges twayne\nTo soule and body it dooth consolacyon\nIf he passe that daye by dethe sodayne\nIt standeth for his housell and communyon\nOf meet and drynke receyued at the table\nMasse herde before be more comfortatyfe\nIn double wyse playnly this is no fable\nTo encrease of vertue called vegetatyfe\nBy remembraunce so as the tree of lyfe\nSholde haue preserued Adam fro sekenesse\nSo the sacrament agaynst all goostly stryfe\nReneweth a man that daye he hereth messe\nSo as manna was restoratyfe\nTo chyldren of Israell agayne bodely trauayle\nLet vs well trust in our ymagynatyfe\nHow moche the syght may helpe and preuayle\nOf the sacrament unpossyble for to fayle\nVs to sustayne in bodely gladnesse\nAgayne goostly fone more than plate or mayle\nNamely that daye that we deuoutly here messe\nMasse herde before the wynde is not contrary\nTo maryners that daye in theyr saylynge\nAnd all thynge that daye that is necessary\nGod sendeth to preuayle that daye in theyr fedynge\nWomen also that gone on traueylynge\nFolk experts have found that some people who have heard Mass in the morning felt no harm, whose heads have a precedence above all members in comparison. Christ Jesus, in His divine disposition, set the Mass for a short conclusion. As stated on Shrove Thursday, the Gospel you may read for a privilege concerning every oration, to help all those who call upon Him in need. Some people affirm in their opinion and say that they have read it in a story. A Mass is equal to Christ's passion for helping souls out of purgatory. Of all virtues, the greatest directive is which conveys and leads man by grace. Hearing of the Mass imprints it in your memory. To kneel or stand and not change your place, these things are balanced. Let people rise early on the morrow, first in intent to do God's pleasure. In their hearts, they should wisely advise. No time is wasted during that service. For which let no man doubt plainly but God shall dispose in many ways. To increase all things that they go about, this is accomplished.\n\u00b6Here endeth the vertues of the masse.\nImprynted at London by Wynkyn de worde.", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "[The text appears to be written in old English script, which is difficult to translate accurately without specialized tools or knowledge. However, based on the given text, it appears to be a description of a woodcut portrait of Pope Cornelius, with references to various grants of \"perdo\" or forgiveness, and a request for eternal durability. Here is a possible cleaning of the text:\n\nThe hole indulgence of Perdo granted to blessed S. Cornelis is six scores, six scores, let it be two M.ix.C. and twenty dais for evermore to endure.\n\nHowever, without access to specialized tools or knowledge, it is difficult to be completely certain of the accuracy of this translation. Therefore, I would recommend that this text be treated with caution and that further research be conducted to verify its accuracy.\n\nOutput: The hole indulgence of Perdo granted to blessed S. Cornelis is six scores, six scores, let it be two M.ix.C. and twenty dais for evermore to endure.", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "No man may speak of truth\nBut his head be broke and that is rue\nThe hawk\nThe hawk swore by his gray head\nAll falsehoods are not for to say\nIt is better some be left for reason\nThan truth to be spoken out of season\nThe popping.\nThen spoke the popping Ivy of paradise\nWho says little he is wise\nFor little money is soon spent\nAnd few words are soon amended\nThe hawk\nThe hawk bade for fear of pain\nSpeak not much of your sovereign\nFor whoever will forge new tales\nWhen he thinks least his tale may rew\nYou come\nThen desired they great and small\nTo a place a one we would have had\nFor his counsel to us was never glad\nThe hawk\nThe hawk answered you all in vain\nIt is not time to mew hawks yet\nComyns of hawks can but little skill\nThey shall not rule them as they will\nThe nightingale.\nAnon then sang the nightingale\nWith notes many great and small\nThe bird that can well speak and sing\nShall be cherished with queen and king\nThe hawk\nThe hawk answered with great fury\nThe song is nothing but merry,\nAnd he who cannot sing a bitter song,\nMakes little cheer to any man. you don't.\n\nThen the woman mourned for her lot,\nPeople may be merry and not sing,\nAnd he who has no good voice,\nMust make merry with little noise. The hawk.\n\n\u00b6When this reason was shown,\nQuoth the hawk or be unlearned,\nFor the bird that cannot speak nor sing,\nShall go to the kitchen to serve the king.\n\n\u00b6You crowed the pheasant in the wood,\nSir men he says gets little good,\nWood nor water nor other food,\nIt flees from him as does the flood. The hawk.\n\n\u00b6The hawk said when all is sought,\nGreat crowers were never anything,\nFor I swear by my folly,\nHe is not the wisest who is the most joyful, The morecock.\n\n\u00b6Then crowed again the morecock,\nThe hawk brings much,\nThe overflowing one and the birds black,\nHe must have a task that a task makes. The hawk.\n\n\u00b6I must say the hawk by all my belle,\nSpeak for myself when none will else,\nHe is not greatly to be reproved,\nThat speaks with his sovereign's leave. you bore.\nThe bottore in the fen\nThe cot, the dobchyk, and the water hen\nThe hawk that devours us all this land\nWe would he were soaked in the mire\nThe hawk\n\nThe hawk said, \"Wishers wanton will,\nWhether they speak loud or still,\nWhen all this is said and done,\nEvery man must live by his craft\nThe marshal.\n\nThe marshal and the goose creaked,\nThey may best flee that are lost,\nHe is well who is at large,\nWho needs not the king's great charge\nThe hawk\n\nThe hawk said, \"Though they flee and lose,\nThey must obey, they may not choose,\nWho has a master or a maker,\nHe is tied fast by the stake\nThe heron\n\nThe heron and the crane creaked,\nGreat trouble makes wits lame,\nHe is well availed that can bear himself low,\nAnd suffer every wind to overwhelm\nThe hawk\n\nThe hawk said, \"Who can blow to please,\nLong necks bring great ease,\nFor the commons that have no rest,\nMind not ever with the horse.\"\nThe quail, partridge, and lark in the field\nSaid here may not avail but spear and shield.\nThe hawk makes great battle\nIn every country where it may travel\nThe hawk said: \"Whoever willfully fights,\nMay wrongly lose his right.\nLaw is best I understand,\nTo right all things in every land\nThe robin and the wren,\n\nThe robin and the wren chided and all small birds that bear a pen,\nAgainst the hawk the commons must rise,\nAnd help themselves in the best way.\nThe hawk:\n\nThe hawk answered the wren,\nLittle power can do little harm,\nAnd he who lives in rest long,\nMay not be busy with his tongue.\nThe commoners,\n\nThen prayed all the common folk,\nThat some might be the hawk's sons,\nFor foul or bird by water or land,\nHe was destroyed and may stand,\nIn his nest, none may abide,\nIn the country where he delights,\nTheir feathers plucked many a fold,\nAnd leaves them naked in full great cold,\nTherefore, consider the reason good,\nTo destroy the hawk and all his blood,\nThe king and his lords answered at once,\nStates may not the hawk be forsaken.\nNor by law destroy his kind, nor deem himself to die,\nNor put him to any other distress,\nBut keep him in a pair of geese,\nThat he fly not to any bird about,\nBut his keeper let him out\nThe cornish jade.\n\nThen said the cornish jade,\nLittle money, little law,\nFor here is nothing else with friend but go,\nPenny, penny, penny, the hawk.\n\nThe cornish jade quoth the hawk by thy will,\nSpeak well or hold the stye,\nFor thou hast heard of many a man\nA song breaks bone and it itself hath none,\nThe king.\n\nThen answered the king of the birds by reproof,\nWhy comes not the crow to the parliament,\nFor good counsel reforms every race,\nAnd it betokens where it is,\nThe hawk.\n\nThe hawk said it is no less,\nCounsel is good in war and these,\nBut the crow has no brain,\nFor to give counsel but of the rain,\nThe night whale.\n\nThen said the night whale with his head gay,\nHe shames us with his parliament array,\nIt is a term with John and Jack,\nBroken slue draws arm a back,\nThe hawk.\nThe hawk said he shall try too late\nWho looks to keep a great estate,\nAnd cannot with all his wisdom\nGet himself an entire gown.\n\nThe peacock and the swan spoke,\nWho have no good, no good can come,\nAnd little is his wit set by,\nWho bears not out company.\n\nThe hawk is worse than mad,\nWho makes others' good his own,\nOr borrows will and never pays,\nOr gets gaudy attire with wrong.\n\nSpeak, said the speck,\nI would the hawk break his neck,\nOr bring him to scheming dale,\nFor of every bird he tells a tale.\n\nThe hawk said though your castle be in the tree,\nBuild not above your degree,\nFor he who hews over high,\nThe chips will fall in his eye.\n\nThe king spoke, it is our intent,\nTo mend the crow's attire,\nAnd all the birds said at once,\nOne of each of our fathers he shall have.\n\nThe hawk said he may soon come to honesty,\nWhoever helps in his post,\nFor as the learned clerk teaches us.\nMany hands make light work, the tidy thief.\nI say that the tidy thief we know as men\nWe may not give the crow a pen\nFor with those who are not sober and good\nA bird in hand is worth two in the wood\nThe hawk\n\nThe hawk said, \"I take me to my creed\nWhoever will spend with you, he may succeed\nLittle you give but you know why\nYou make the blind eat many a fly\nyou crow\"\n\nThen the crow was put in his array\nI am not now as I was yesterday\nI am able without offense\nTo speak in the king's presence\nThe hawk\n\nThe hawk said to the commoners by the roadside\nEnvy and pride would like to be seen\nHe is worthy none audience to have\nThat cannot say but knave knave\nyou come here\n\nThen asked the birds by advice\nWho is it that takes nothing from us in pretense\nHe presumes before us all to flee\nTo the king's high majesty\nThe hawk\n\nThe hawk answered to the white swan,\nHe is the sorrowful black crow\nAnd for him, fareth no man the better\nLet him crow therefore never the greater\nyou lords\n\nThen said the lords every one.\nWe will ask the king at once\nThat every bird shall resume\nAgain his feather and his plume\nAnd make the crow become a knave\nFor he who has not shall have\nNothing\nThen said the hawk, as some say\nBorrowed words will come home again\nAnd who will heed what all men do\nMay go help to show the geese\nThe corpusmarant.\nFor to crow spoke the corpusmarant\nAnd of his rule made great avount\nSuch worship is reason that every man have\nAs the king's highness vouches\nThe hawk\nIt is loath, quoth the hawk, that thou do say\nWhen all turn to sport and play\nThou mayst least speak for the crow's self\nFor all thing loves that is like itself\nThe whole parliament.\nThen prayed the whole parliament\nTo the king with one assent\nThat every bird might take from\nThat proud knight\nThe king\nYou shall leave have\nA knight should never come from a knave\nAll thing will show from whence it comes\nWhere is his place and his home\nThe hawk\nNow truly said the hawk then\nIt is great comfort to all men when the king rules well his commonalty. Then was pulled from the crow one by one all his fathers and left in black in place of red, and called him a page of the fires. The hawk said, \"You hawk, the crow is now as it should be, a kind knave in its degree. And he who thinks that no bird is like him when his fathers are plucked may go pick. You come.\"\n\nThen the commons made great noise and asked of the lords with one voice that they would expel the hawk out of this land, never to come again, but the king sent for him. We have no trust, for it is proven that trust is treason. And since you say he shall not not die, pluck out these hokes and let him fly, you lords.\n\nTo that said the lords, we pretend this statute and others to amend, so in this that you agree, to put all under our sovereign lord, you commons.\n\nThe commons said it is great shame for all things to be at the king's will and under the hand of his great might.\nBy his grace, his people seek his right\nThe hawk then said, \"Now tell me from now\nThus goes the world in well and woe\nThe king then said in his majesty,\n\"We will dissolve this great assembly.\nHe commanded his chancellor\nTo read the best statutes that he might find here\nThus the final judgment\nHe read from the birds' parliament\nWhether they be white or black\nNone shall take another's father\nNor the raven pluck the peacock's tail\nTo make him fresh for his meal\nFor the commons' fathers are wanting\nFor with some they are right scarce\"", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "The book titled \"The next way to heaven,\" which is a three-day journey in true walking or going, as Moses testifies: Ibimus viam trium dierum in solitudinem. Exodus 3.\n\nWhen I behold the estate and life I have led since I could know good from evil, I find only sins and time wasted. And if I have done any good deeds, they are not worthy of reward, for I have done them negligently without love and without advice. It seems to me, and I fear that they are not even worthy of this life. Alas, such am I, for I fear that after this present life I will be put to death and cast into the fire of hell with the devils and with my sins. Alas, I have wasted more in goods than I have gained to nourish my body. Truly, I am not worthy to be called man or woman, for I have led a right foul and poor life. And for as much as I am ashamed to live,\nI dare not die. Alas, should I weep all the time of my life to recover the time I have lost. Alas, body, what thinkest thou? Knowest thou not well that one time it behooves us to die, and also thou knowest not when or how. Knowest thou not well that the judgment of God approaches? Yes, certes. O what anguish shall that be for the wicked parsons to see a day full of darknesses, sorrows, tribulations, crying, wailing, and fears of abashed minds, eclipses, and thunders, tempests, and ire, and other great and horrible things. O there shall be hard tidings and bitter. O what heavens, o what dolour, alas what thinkest thou? Sleest thou or wakest thou? What abidest thou. Alas, that thou art asleep when thou tremblest not to hear such great thunder. Alas, dry tree, worthy to be cut and put in the fire, tell me, hast thou any fruit? Thou mayst say much ill and rotten, for sin is bitter and stinking. Alas, here is an evil.\nlife where I have left you, I have commanded God and have obeyed the commandments of the world, not only to the world but to the flesh and to the devil. God created me in his image, and redeemed and governed me from day to day. And promises to give me his kingdom, and it is he from whom I cannot live, and also I have done great displeasure to him, for I have not obeyed him but have loved more dearly to obey the world, the flesh, and the devil. It is no little thing how it seems to thee. Alas, what shall thou say at the day of judgment when all the time that thou hast lived shall be demanded how thou hast spent it? For it has been lent to thee for thee to employ in the service of God thy creator. Alas, dost thou think that it is now time to go to play, to laugh, to trifle, no, but it is time to prepare and to weep and to shun and flee from sins and to plant virtues.\nDo good works. And after this life, it will be time for play and that is in a fair, delightful place. Now prove you then that it is necessary to yield an account every hour of every moment since you were born until your departure. And there, I shall be judged before God, before the Virgin Mary and angels, and all the saints, and before the whole world. And there all that I have done against God's will shall be searched and demanded of me. And to you shall be shown all the good deeds that you have left undone or which you should have done if penance had not been pardoned. And that you shall be well set on the way to heaven.\n\nAbout sin, if you do not weep them now through confession, contrition, and satisfaction. And then you shall recognize Justice and mercy, and rest for prayer, service, promises, force, excuses, nor fair speech, nor penance in any way can help, nor anything be of value. And then these sinners shall see the Just Judge.\nAnd they shall see the deep hells open to swallow them, and more than a hundred thousand tormentes prepared for them. And on their right hand, they shall see all their sins whereof they shall have marvelous great dread, and on the left hand, they shall see these enemies horrible and much crueler in their terrible and hideous form, awakening that the sentence of the Judgment be yielded and cast upon the sinners to the end that they may draw them with them into hell. And also they shall see the tyre enflamed without. And also they shall feel their conscience burn without. Alas, if thou art then of the number of sinners, what counsel shalt thou make for thyself? Certainly, in no part canst thou hide. But it behooves thee to appear, whether wilt thou or not, and shalt abide the dangerous sentence. Alas, what shalt thou then do? Thou shalt then tremble; for now begin our souls to tremble.\nYet displease the one whom you have wretchedly offended, and humbly pray him to have pity and mercy, and that he will pardon. Have good hope in his mercy, and he will receive you with good will, for he receives gladly the penitent sinner, a journey of three days in length as Saint Peter of Luxembourg says in this present book.\n\nSaint Peter says that we are all pilgrims in this world. And we walk day and night with our resting place in our country, which is in heaven. And, like these pilgrims who speak kindly in their journey, so in going on our pilgrimage, that is paradise, we shall speak directly, for we walk strongly, and we have but three days' journey to make: one of the three days' journey is country, and the other is confession, the third is satisfaction. And Moses also says to us.\nIbimus viam trius diis solitudine. The first should be contrition, that a day's journey has three legs or miles from thence to walk. The first leg or mile is the sorrow of the heart of him who, by his sin, has deserved the chastisement of hell. The second mile is called the sorrow of the heart of him who has lost the great joy of paradise. The third mile is the sorrow and great displeasure of him who has offended God. Indeed, these three miles should be rightly gone to a good walker or goer. For example, if a man were taken for any evil that he has done, as if he had been taken in his theft and condemned to death and men led him to the gallows, and the king met him and he, friend of the thief, asked them, \"And they lead me to be hanged because I am a thief.\" Also I have well deserved it for the evils that I have done. And the king answered the thief, \"I have pity on you, and if you will promise me that you will do no more as you have done in the past.\"\ntimes past and that thou be sorry for what thou hast deserved to be hanged, I shall deliver thee. I believe that he should be right joyful So should he be at the first mile. And other example how a man overcome among thieves, who have robbed him of his goods, and is left poor. And in that the king met him and him demanded, \"How is it with thee?\" And he answered right ill, for \"I have been robbed and have lost all my goods.\" And the king said to him, \"friend be thou sorry for that which thou hast lost thy goods, and I shall yield it thee and yet more, he should be more glad than before. That is to say, that thou sinner should be sorrowful for that, that thou hast lost paradise by thy sins. Now may you demand of me and say, \"You say that contrition yields again all the goods. And I have lost my virginity, how shall contrition yield it me?\" Friend I answer thee that if you have lost two groats or two nobles and if I yield to thee again six, thou hast well recovered thy loss. Example of a master.\nIf a broken object has lost its beauty in its ancient state, it may be made more valuable by gilding and silversmithing. If you have lost your virginity, the beauty of your virginity cannot be recovered, but you may repair and adorn it with noble virtues, making it better and more valuable than before. Examples are Magdalene and Marie the Egyptian, who adorned themselves so well and with such noble virtues that they became more worthy than before. Be sorrowful for what you have lost - your virginity and the grace and paradise will be granted to you, as it is said. This is the second mile of this journey.\n\nAnother example: A clerk served a bishop who was supposed to grant him a benefice. But the clerk left the bishop's service and went to serve another master, losing the bishop's favor. The bishop then said to the clerk: \"You have\"\nIf you are sorry, you shall have my love as you had before, and I will give you the benefit I promised. If he is not sorry for that, I will withhold it. In the same way, if you anger God through sin, you should have contrition and make amends. Our Lord will give you the realm of paradise. And this is the third mile of this journey, and at the end of that, you should make amends and rest, but it is not enough to be sorry for the evil you have done and for deserving to be in hell or for having lost paradise, but for having lost the love of God, your good Lord. For example, if you have worked with Peter and when the evening tide comes, you go to John to demand your wages, and John answers you. My friend, he with whom you have worked will pay you your wages, not I. Have you not heard it said, \"Who set you to work, let him pay you\"? And in the same way, God may say it.\nAt the death of the man, in judgment of him who will be repentant only out of fear of hell and for the love of paradise, and will say, \"My friend, go thou to hell and take thy reward, for thou hast not left doing evil for my sake, but only out of fear of hell. But without more, for the fear of hell, and not for the love of me, you have done the good deeds that you have done. Therefore, you should do good deeds to gain the love of God, and not out of fear above all things, of your damnation. And so go thou the three miles above said, and thou shalt rest in the end of the third. That is to say, he should be sorry for what he has deserved to have hell and lost paradise, but especially for losing the love of God through his sin. A man\nShould seek country completely, so that he may find it. And after, to have the love of God his Creator. And not to do as did the man who abode to confess Him until unto death, and then he cried \"country, country,\" whether you have gone. And so he might find it and know you that it was true Justice of God. For St. Gregory says, \"It is good reason that God forgive him or her at death, the one who in life forgets God and leaves Him.\" Repent we then, as much as we are in good health and life, and God shall pardon us with good will, and it is the first journey.\n\nThe second journey of paradise is confession. Few people can well walk that journey without going astray. And it is no marvel, for how may he be a good clerk who does not go [to the school] once a year, and yet, rightly advised, he may be a good workman, the one who has his craft. The good clerk rises up to study by night, and in like manner should we do to learn this.\nScience and similarly did the holy prophet David, as it is said in the Psalter. I arose up, he said at midnight, for to confess my sins / for to prepare myself when I shall go to confess. This is the right intent of confession: I confess to God, to the Virgin Mary, and to all the saints in paradise, and to you, sir, who are in God's stead and vicar. This first word \"I confess\" closes hell to the sinner and opens paradise to him, which was shut to him by his sin, and so he has peace with God and seals the mouth of the priest, as men read to that purpose an example.\n\nA rich man, father of the curate of the town, spoke villainy to a poor man, and the poor man could not avenge himself presently, but tarried until the rich man went to the fields alone. The poor man, who saw him come, took the handle of his plow and killed the rich man. And after he went to lead away.\nthis ploughman / and no one knew who it should be. Afterward, for a great while, it happened that the poor man repented of his misdeed and went to confess to his curate, who was the same rich man that he had killed. And as he confessed to him, the curate perceived well that he had some sin in his conscience that he dared not tell, so he said to him, \"My friend, hardly tell all your sins, for there is none so great but that God may well pardon after you have asked for mercy, and I, too, will help you and pardon you.\" And then the poor man said, \"Sir, I am the cursed man who has murdered your father in such a manner, and for that reason I confess to God and to you, sir, in requesting pardon and absolution.\" Then the priest changed his clothes, but he made no show of anger and pardoned the good man with a good heart, the death of his father. And afterward, the curate showed great tokens of love to the poor man more than half.\n\"wonted in so much that his wife understood it well, and so he demanded of him many times what it was to say that the curate comes so often to see her and shows such great tokens of love. And so often he demanded that he told her and counted through where he did, as a fool. Now it happened that he was angry with his wife and wanted to beat her. Then she cried out to him and leapt into the midst of the street and said in crying out, \"Out, thief, you would kill me, as you have done the father of our curate.\" And when they, the children and parents of the deceased, heard that, they all ran with pikes and swords to kill the poor man. When he perceived them, he leapt hastily upon a mare that he had and fled. And in fleeing, he met the curate coming on horseback, who was coming to defend the town, and said to him, \"My fair son, how are you? Why do you go so hastily? And the poor man told him briefly the reason why he fled.\" \"My friend,\" said the curate.\ncome down from your horse immediately and mount mine, which goes more swiftly so that you may escape from my parents who follow you. But the poor man leapt upon the curate's horse and fled. And those hanging behind, who followed the good man, said to him, \"You are a false traitor. You have well hidden the murder of your father, and he has confessed it to you. A fair lord's man said the curate, \"You have been wrongly informed. I do not know what time it is, but I do know that he is one of the good and well-disposed men of this parish.\" And they answered, \"You know it well, but you have always hidden it from us. And yet now you have taken his horse to escape from us and from our hands, and also his mare. The curate excused him continually and also excused the poor man, and they were so angry with him that they killed the said curate. And so you will see by this example how the confession I make closes the mouth of\"\nthe priest. Now a man says to God, the blessed Virgin Mary, and all saints: The reason is such. Our Lord has two courts: one is of Justice, and the other of mercy. And the devil dares not touch a sinner until he is delivered to him. The devil comes to the court of Justice to accuse the poor and miserable sinner. And Justice answers, \"I believe thee not, for thou art a liar.\" Then the devil answers, \"I have worthy witnesses of faith and credence, without any reproach: that is, all the trinity of paradise, the Virgin Mary, all the holy saints, and his good angel, before whom he has done his sins. But they will not come here for my part. Therefore call them yourself, and when Justice calls God, our Lady, all the saints, and the good angel and finds it to be so, if you have not enough witnesses, I call his own conscience.\" And I pray you.\n\"You say it is the truth and justice sees it by the counsel of the sinner that it is so. And so it truly is, I cannot excuse myself. Then Justice says to the sinner since it is so, you God, our lady, the saints, and your conscience in accord declare that you have committed a mortal sin, and in this sin you are dead without repentance, you should be damned perpetually for the witness that the devil brings forth by sufficient means. That is to say, the soul which has sinned shall die and shall be damned. So I do not know what counsel to give but only to appeal to the court of mercy and put all your causes in its hand. Then the sinner should appeal to the court of mercy, which is present in this life, and he should go hastily to confess himself. And first, he ought to call upon the grace of God, for the enemy will not fail to come.\"\nYou shall hire them and send four advocates to make a party for confessing in the Court of Mercy. Every man should understand that he must confess himself in this way: The first advocate that the devil sends against the sinner, who is filled with anger or displeasure, will tell his sin, and to the sinner he should answer: \"I will tell it and discover it purely and openly, without hiding anything, for it is written that he who covers his sin God will discover him at the day of judgment before enemies, before the Virgin Mary and angels, and before all the world.\" And when this advocate is thus vanquished, the other one who has to name the vice will say: \"Do not tell it to your confessor, for he thinks you are a good man, and if you tell it,...\"\nIt should take his heart from you, and he shall never greatly trust you. Do not believe such an advocate; for it is false. You should know that all good confessors love the sinner or the sinner after the confession more than before. The more greatly he confesses his greater and abominable sins, the more they love him. Confessors are like angels, for as much as angels see a greater sinner converted, they make greater joy in him. This is shown in the Gospel, which speaks of one who had a hundred sheep, of whom he had lost one. He left the ninety-nine and went to seek that which was lost. When he had found it, he took it between his arms and brought it into his house, saying to his friends and neighbors, \"Rejoice with me, for I have lost my sheep and have now found it.\" In the same way, it is of God when He finds the sinner again.\nby a true confession, he makes greater joy and feast than he did of the four justices. If you wish to be that happy and well loved by your confessor, confess the hardships and discover your sin plainly, purely, and cleanly. He will comfort you and aid you, and will show greater good to you than before. And when you have confessed this advocate, you send the devil there, the hope or trust of long life, who will say, \"My friend, you are yet young; you shall confess in time enough.\" To whom you should answer, \"I shall confess shortly; for I have no fear, cursed as is the fear to do great penance, and I will say it in such a way, tell not your sin for that, it is too great, if you tell it, he will give such great penance that you may be worse than you were before, to whom you shall answer. Solomon says, \"He who dares to do a little penance and to suffer it, there is no tongue that can tell it.\"\nfor it behooves that the sins be punished or else where. Then tell all thy sins, for if you hide any sins by the counsel of such an advocate, you least your cause in the court of mercy, & if you tell all you are quit, & to see the so quit that God, nor our Lady, nor the saints which are in paradise, nor the devil that is in hell, nor yet any other thing shall ever have in mind nor have remembrance of your misdeeds, so saith God by the pity He shows. No more record the iniquity of yours. Then shall the sinner be well happy, he who dares tell his sin to a man mortal, who is a sinner as he is, before all the court of paradise. It shall be to him in reproach, ill advised shall he be, he who loves better to be in horrible pain and torment in all times perpetually, than to be there one year or two, or five, or eight, or ten, or twenty. If you had mortal wounds and you show but twelve to the surgeon, the twelve should be healed and the twelve should be rotten.\nShould make therein the confession, and in like manner shall you who wish to tell, write down your soul, hiding that you shall die spiritually by that point. Now have you heard why men say, \"I confess to God, to the blessed Virgin Mary, and to all the saints in paradise, and to you, sir.\" Now you shall understand that this journey has three miles, as the other has. The first is that the confession ought to be entered as it is said without any delay. The second is that it ought to be made with good will without constraint, as David says, \"I will voluntarily sacrifice to you and confess my sins.\" (Psalm 51:17) The third is that the sinner has a very faithful and trusting belief that God may pardon him. For as St. Augustine says, \"God is more ready to pardon us than we are to ask for pardon.\" And in the end of his mile, the sinner may rest and take refuge, and not in the other two. That is to say, to rest in hope to have pardon, and not to do as Judas did, who said, \"I have sinned in betraying the holy blood.\"\n\"Innocent and Iuste confessed voluntarily and entirely his misdeed and made satisfaction for yielding again the thirty pieces of silver. But he did not relent later because he expired, and so did Cain who said, \"My sin is greater than Your mercy, God.\" But he should have said, \"My sin is great, but yet is God's mercy greater. And though he cried to God for mercy and endured the great mercy of God, and had mercy, so did Judas. Now have you heard the secret journey? Now hear the third.\"\n\nThe third journey to walk into paradise is satisfaction without which a man may not come thither. This journey has three miles, as the other has. The first is to restore the theft that a man has taken, for St. Augustine said that the sin is not pardoned until the theft is restored. Whoever takes from another is bound to restore it, and whoever takes from God any good soul and withdraws it through sin or ill example\"\nIt behooves him to yield it and restore it. Or he who takes from anyone his reputation and dishonors it, behooves him to restore him to his good reputation. Now some may say, \"I am young and led by the wantonness of the crowd as much as I can; I have disgraced myself in the church and in many other places and before men and women so much that many have sinned through my foolish counsel. Of this I have been culpable by many an evil example or by my deeds. How can I draw them from sin, since I do not know them all? And if I should return to them, they would be inflamed in such a way that I would return to sin or that they themselves might fall again more strongly. And therefore it seems to me that it would be great peril to return to them, and what shall I do there then? You should take from sin those or them whom you have led to sin - that is the most sure and best. But if you cannot put yourself in pain to draw others and to yield them to God for this purpose.\"\nThe place of those you have taken from him / you shall appease him in this way. If you have taken five shillings from a man, it is not necessary for me to give him back five shillings if I cannot find it, but you should give him other five shillings instead. And since you do not know how many people you have led into sin, you should put them in pain by good examples and good teachings to retract and withdraw as many people as you have led into sin as you can. If you cannot convert more to God or if you cannot convert the people by words or examples, at least pray for them often in goodness. For example, if a king made a noble dinner and cried out to all who should come and bring the greatest company, the most fair gift should be paid to him to come to dinner and to bring the most people of his company that he could have from the king, the most fair gift. And in the same way, this is how it is.\nGod has called out to the world through his messengers, the apostles, prophets, and doctors, for those who bring the fairest company to dinner, to know the most souls and lead them to paradise through his examples and teachings, will be most beloved and to whom God will grant great honor. In doing so, you shall honor God if you pay and pray to Him.\n\nSir or Lord, by your grace, enlighten my heart and understanding, so that I may have daily remembrance of your passion and give me knowledge of how I may live to draw the most souls to you. And also, that I may live for your praise, by which it may be to the salvation of my soul and of many others. Whoever has wronged another, it is necessary to appease him, cry for mercy, and ask for pardon, and you should restore the good reputation and good name to him whom you have wronged by your curse.\nAnd if it were so that only one had taken any temporal goods by any cursedness, the worldly goods and this world give better and by more reason the spiritual goods that God gives should be restored. You may ask how a man may restore this. But I grant this to that, but you shall never be quite until you have restored him, and you have said to all those and to all them who by the cause have sinned or shall sin in this thing, that you have lied, and that you have made them believe it, and for those you do not know who it may concern, you are held in the churches to pronounce that the words you have said about such a person are not true, and that you never knew or saw anything but good in him, and that you have pronounced it cursedly.\nit is against him, and that it was not for blaming him, and so you shall have the first mile or my mile. The second mile is to weep and to complain of his sins, or to do alms or penance, or other good deeds, for pardon and sovereignly for the love of God. And that ought to be done by the counsel of his good confessor. And the third mile is to pardon those who have spoken ill of you or of yours. Now some may ask how one may pardon him who has done damage to you without cause or reason. And yet they have mocked me before the streets, and yet I did never do them displeasure. If there were a man who owed the king a thousand pounds, and the king held him in prison and said to him, \"If you do not pay me, you shall be hanged,\" and if the king were to say to him, \"There is one who owes me five shillings, and I will forgive that debt and let you go free, and you shall be my right well-beloved,\" and if he...\nYou shall not fail to pay me what you owe me, or I will have you hung without mercy. If you do it immediately, I believe you will. Likewise, it is spiritually necessary for us to pay what we owe to the great king who is before God. And it behooves us to pay him, or we shall be hanged on the gallows of hell. But if the king grants us grace and pardons all that has been done against him, certainly we should accord it, for we have a hundred thousand times more sinned against God than man has done to us. Therefore, the sinner, who has been granted the grace of God to be in the state of grace, should keep himself above all things to avoid falling again and to amend himself. He should take on a manner of living as he wills.\nAnd also abstain from sin as you know that when you do sin it displeases God. And please the devil, who is a great folly. First, you shall pray for the church and for all the prelates of the church and for all princes of the earth, and for all the people committed to you. Afterward, you shall pray for all those to whom you are bound. And afterward for all creatures which are in tribulation, sovereignly for those who have departed and are dead to whom we are bound, and you should think on the evils of yourself and on the glory that you would have and on the pains that you have deserved. And after on the hour of death and on the hour of judgment. Go often to the church and with good will, as soon as you are in the church, behold the image of Jesus Christ where he is crucified, and after take holy water, and kneel on your knees and begin to say:\n\nCome, Creator Spirit, and renew the face of the earth;\nor Lord's Prayer:\nOur Father, who art in heaven,\nhallowed be thy name;\nthy kingdom come;\nthy will be done on earth as it is in heaven.\nGive us this day our daily bread;\nand forgive us our trespasses,\nas we forgive those who trespass against us;\nand lead us not into temptation,\nbut deliver us from evil. Amen.\nAfter taking your seat in the church, the most private place that you may find. And after you shall say prime hours and the letany, in saying it do not forget the passion of your creator in saying your hours, & at every mass that you hear, say your confiteor softly, and all the times that it is commanded, you shall be at the high mass and at the evensong. You should command it to the saint of whom the feast shall be, & the remainder of the feast employed in good works, spiritually. And you will confess the confiteor to a confessor who has knowledge and is a man of good conscience, for if he has thought on his own soul, he has thought of yours, and if he is such as I tell you, obey him in all goodness as you would the vicar of God. Be not idle at any time nor yet linger before your door in the street nor in your window. And as for fasting, made by good discretion, you shall know it is much good and that.\nWithout discrection, it is nothing worth him who fasts, nor is alms-giving without discrection anything worth. And in like wise, a lamp without oil cannot have light; likewise, fasting and alms-giving without discrection, and you should know that the substance that you draw into your body, you ought to give it for the love of God to the poor, and with that, it is necessary to avoid sin, or that should be the fast of the devil, who always fasts and does evil. You shall eat but twice a day if you are not sick, and you shall eat nothing until you have said \"Benedicite\" before and after graces, and speak little at your dinner if it is not of God, and if you speak idle words there, then repent. And you should speak no words of another that you would not wish spoken of yourself. You should speak at your dinner or think of some good thing for your soul to feed as well as your body, and when you have said graces, you shall go.\nChamber there you shall stay none. Afterward, you shall study some good matter or example; speak as little as you may in any place where a man cannot speak without sin. Go into the town as little as you can. And when you have business there, if men speak briefly and humbly, and return to your house as soon as you can; eat but little outside of your house, be pitiful towards the poor people if you will that God take you in good grace and have pity on you, give often for the love of God according to your power. If you have anything to do which concerns it, do it by the counsel of a good person. Also think that you cannot hide or keep anything from God, nor see all that you shall do and say. Order your conscience so that whatever you shall be sick, you have no cause but to think on your creator. Towards your end, you shall confess sins and tell the truth of your deed if you can, and pass not the day but that you.\nThink once a day on your conscience in recording your sins, to hold them in humility, and you shall kneel and say the holy Trinity, and at least thrice the Lord's Prayer. After saluting the Virgin Mary, recommend yourself to God and to the Virgin Mary, and make some good prayer to your good angel, that he may be mindful to keep you. Afterward, bless yourself and take holy water, lay it down, and sleep in some good thought. Be thou often in prayer, be it of mouth or of heart, say things burning with devotion. Three things there are which aid devotion. The first is purity of conscience, for when anyone would pray to a great lord, he should ensure that nothing appears to him that would displease the lord. And so it is with anyone who goes into prayer, he ought to shun it if he has any spot of sin in him that would displease God, who sees the hearts of all. Then Bernard says that all these things are helpful for devotion.\nThe times we go to prayer enter into the court of heaven, where the king of glory resides, accompanied by many celestial angels and the glorious queen of heaven. We should appear in great reverence, fear, humility, purity, and cleanliness of heart, so that nothing displeases such a lord as God. Saint John says that when you make a prayer, be such as you ought to be, purging your conscience of all things within your power and humbling yourself, and afterward make your request to God, or else you shall not be exalted. The second is that one should seek a secret place where he is not seen, so that the wind of vain glory does not take away the fruit of his prayer. An example we have in Jesus Christ, who withdrew from his disciples when he wanted to pray in the garden of Olives, and Moses, who ascended to the mountain.\nTo the mountain. And also the augel found Mary alone when he saluted her, and St. Francis had a custom that when he wished to pray God, he would retreat into a wood so that his companions could not hear him. We have an example of this in ourselves: if a man has to speak with another, he speaks to him more gladly when he finds himself alone. The third thing is that at that hour he should cast out of his heart all dreams and thoughts, and afterward be all in orison. The fourth thing he ought to have with all his heart great intent to pray the Holy Ghost that He give unto him grace of devotion; for orison without devotion has no savor, but pain to have it; that in you is, and God shall end it. And if God gives the grace to worship Him, mening the pain that you there shall take, weep; for tears are as right good wine of those who the soul devout becomes drunk to God in orison in such a manner that he cannot refuse Him in that thing that he demands. Similarly, in like manner, you should take the pain and weep.\nAppears by Saint Peter, and by Magdalene, who wept, and God gave unto them that asked it, pardon of their sins. Teres is of right great profit and of right great virtue, for one only tear that a sinner sheds can do what no angel in heaven nor all the saints in paradise can do: know when a sinner weeps for his own sins. It is written in the Psalter that the most pleasing sacrifice a sinner can make to God is to be contrite and repentant, and to humble himself before God in weeping. When the tear of the sinner is offered to God with a humble and devout heart, it moves heaven by its virtue and draws it to the throne of the most divine Majesty, and no angel dares come before it until it has come before the face of God. It has obtained what it asks for, for the intercession, which is made in weeping, as Saint Austin says, penetrates the heart of our Lord.\nIesus Christ urges him to pity and entreats and inclines him to love him, and changes the sentence of the Judge and records the sinner perfectly before God. The reason is that he ought to consider the state of this present misery, where there is so much peril that none can account for it, for man is evermore in temptation of the allurement of worldly vanities and of the beginning of his enemy, in stepping or in waking or in speaking. But he should think that the world and the flesh are not friends but enemies, and therefore should he well keep himself from being friends of the world and the flesh, for all those who love the world and the flesh are the enemies of God, as it is said in James. Marvelous it is how the world can be joyous, who so well regards the poverty of this world, for the world is a play where we are in prison for our sins, and we do not know when we shall go out of it, whether we shall be saved or damned. Now would it not be a great novelty if these should repent.\nor laugh when men lead him to be hanged, but yet we are more out of our wits and more abused than such thieves, for we all run to the gallows of hell and to everlasting damnation, mocking and making merry, since we are in like manner as a vessel on the high sea, with all the sail set and driven by the wind at will, and we go every day on great journeys to ward hell or paradise, for we do not yet know in what part we shall arrive, and so all in sleeping, walking, drinking, eating, playing, and singing, we go for war without resting as people who are of the sea. And therefore, whoever beholds this world and the great peril he should have better cause to weep than to laugh, for if the sinner beholds the heavens he sees the courtyard and heritage eternal wherefrom he is yet far removed by his sins. And for as much as he has good cause to weep. And if he beholds the earth, he sees the matter from which he has been made and to which he shall return.\nreturn at the hour when he shall depart from this world/that is, in the end of this life. And if he looks beneath the earth, he sees hell which is ready to swallow him with open mouth/and to take him to its maw for his sins. And if he looks on the right hand, he sees the prosperities & riches which the whole world is deceived and led into ruin by. And if he looks on the left hand, he sees the evils & tribulations inflicted upon the good. And if he looks behind him, he sees the time he has wasted in vanities & in thoughts that he should have dispensed in good works. And if he looks before him, he sees death which comes/yet he knows not what he shall die/of what death/in what place/nor what estate. And if he looks within himself, he sees his conscience full of sins/and his wit & body full of cursed manners/& inclined in cursed customs. And if he looks without himself, he finds himself surrounded & beset by so many perils/& knows not how he\nAnd he shall not escape. He sees and knows the duration and harsh sentence of the rightful Judge, that he too will face judgment for the sins of those whom he is numbered among. We should put our trust and penance in tears and call upon the Holy Ghost in prayers that He be with us and defend us from all our sins and miseries. The seventh thing is to consider the state in which he will be at death, when all members have lost all their force and strength, and the soul departing from the body will see the Lord angry with him for his sins, if he is not then truly penitent and repentant of all his faults. Under him, he will see hell open to swallow him, and his sins on his right hand, which will accuse him, and enemies on the left hand, which will drag him away. Meditate often on these things without end, and I know well if you understand them.\nYou shall lightly despise all the vanities of the world and draw yourself unto devotion, for worldly vanities will cause more grief at death than they aid, and there is no help or succor, no friends, parents, father, mother, almsdeeds, penance, prayer of a saintly man or woman, good deed whatsoever, nor anything else if one is taken in sin mortally, than every man ought well to pray to God that He will give him grace to leave well and do well, and pain leads to a good life and a good end. Saint Austin says, \"He who has lived well shall not die evil.\" The eight things he ought to regard and remember are the great humility and patience, and the passion of Jesus Christ that He had on earth to give us an example, for it is noteworthy that He was Lord of heaven and earth, yet He was born for us of a woman, poor and despised, and sustained countless persecutions and pains, and after His hour of suffering.\nAnd yet at the hour of his death on the cross, he would have no riches, nor honor, nor delight, but evermore endured pain, toil, and poverty. And he advises him who will go to God to love tribulation in this world more than delight, for delight nourishes vices and leads the soul into hell. Therefore, a man should desire to be hated by the world, for our Lord says, \"You will be happy when the world hates you and curses you and considers you as nothing. And on the day of judgment, he will say to those who have been mocked in such a way in the world, 'You are those who were with me in the world in these temptations, and therefore come with me, for your reward is great in heaven.' Pray that God gives us and sends us tribulation in this world and gives us the strength to bear it. The ninth thing is that he should consider how Jesus Christ died for us in shame and with great confession, and for us he was tempted ten times.\nSpy on the bound man mocked and crowned with thorns, who entered him into the brain. And so in all his passion, to record that he showed more greater patience, no man could show to his friend than to willingly die for him. Saint Bernarde says, \"If my heart were a sea of tears and my eyes fountains, and all my hairs streams, and they all ran without ceasing as a river, yet might I not sufficiently weep the passion of our Lord Jesus Christ that he suffered for me.\" The ten things are that he ought to fix his heart and the eyes of his understanding to behold the joys that God has appointed to those who love him. He ought to have in contemplation the blessed and gloryous Virgin Mary, queen of the world, environsed and set about with angels, and with archangels, with her noble convent of virgins, all clothed and adorned so richly and so nobly that no heart may think of the least beauty of her virgins. And there are the (unclear)\nProphets, apostles, martyrs, and confessors shall all be as kings, princes, and great lords, and after other saints, without number. O how they shall be richly seen. And great gladness and joy to see the king and his company. But what will it be to see after him, the king's maintenance and his estate, whose beauty is so great? The heavens' inhabitants cannot enough marvel or fulfill the sight of them. Saint Bernard says that the beauty of kings and the beauty of noble heaven is so great that if a man were assured to live in this world a thousand years, ever young, in great honor and in great riches, and with all the delights he can think of, yet he should put all those things as nothing for the sight of one hour only of the least joy or beauty that is in heaven. There is the tree of delights, there are the melodious songs, there are the variable lovers, there are the diversions.\nPlease rejoice in all that heart may remember for a person. There is glory perpetual without hunger and without disgrace. Let us be ready to go there hastily. Right dear brethren and sisters above all ages, consider well yourself, consider what you have been and what you shall be after your death, from whence you come and whither you go and where you be. Think what it is of a man or a woman after death, for it is but a corrupting and foul carcass and food for worms. Think often that you are not but a poor worm, all naked going forth from the earth, and that to the earth it is a house that holds you to return. Remember from day to day, or from one hour to another, in peril to die and to fall into hell for our sins, you go to the death and to Judgment as at an hour. Remember that you have been sent into the world, and think and remember why and what you should do there, and where you shall go to lodge the first night after that we shall be departed from this world.\nYou shall go into paradise or purgatory, or hell. If you go to paradise, you will be ashamed if you are not as well adorned with virtues as those you will find there. If you go to purgatory charged with sins, you will suffer the pain there most horrible. If you go to hell, you will have shame and pain perpetual, horrible and merciless, more than man can speak. Be advised and certain that you shall die, and sooner than you think or believe. The days of man are short and also pass suddenly, like a shadow. Be certain that all that you find in the world, riches, honors, delights, we shall bear nothing from hence, but our good deeds and our evil. And in like wise as those who live now have left, so have those lived who are dead. Look well upon this thing and have yourself in a way, for you do not know the hour of yours.\nLearn to be humble and debonair. Bear all tribulations and adversities sweetly and in patience for the love of God, who has borne so much for you. Eschew the world as much as you can in all things worldly, serve those who serve God, and have no attachment to those who gladly take from others and receive with good will blind the wise, but have attachment to those who are loyal. Seek your health, be it with good will in the company of those who love God. In this way, you will part with your good deeds, but keep from having excessive familiarity with man or woman, all being it that he be good or that it seems to you that he is good. Do well to the poor, specifically to those who love God. Learn the commandments of God and do not break them for anything. Be ever a true speaker and do not lie for any reason.\nCome therefore, if you have to suffer for speaking the truth, your reward will be greater in heaven. And you shall give to all people a good example. Every day, mass you may attend/be often in prayer, and brief prayer sessions persist in heaven, so long as it is said with good heart and do not pray for things unnecessary to body or soul. Draw all persons to good through good doctrine; think often on the passion of Jesus Christ and desire to suffer for his love, as he has suffered for us; flee temptations so that you may not vainly conquer or overcome them. Be sober in drinking and eating, that is the health of the body and the welfare of the soul; seek always the peace of God; if all the world were worth it, for a man cannot please God and the world together; and if you fall from good purpose, go quickly to confession; whatever you see or hear, turn it all to the best; and if your intention comes to fruition, think that God.\nDo it to test you or the enemy to tempt and deceive you, if you hold steadfast, you will please God, and if you fall, confess as soon as you can in humility, and purpose to amend another time, if the temptation comes again and you have the victory, love and praise God, and bear patiently the evil that men have done to you or spoken. Reprehend all the evils spoken to you or done by good manners without wrath, be contrary to those who are contrary to God and reason, and love those whom God loves and flee that which God hates, have peace with all people, and sicken in all things you love of God, purchase virtues by doing good works to attain the glory that is enduring. Amen.\n\nHere ends the book of St. Peter of Luceborough, otherwise named The Next Way to Heaven. Printed at London in Fletestreet at the sign of the Sun.\n[Wynkyn de Worde]\n[printer's device]", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "The Dyetary of ghostly health.\nContemplation of the most sacred God, the Mother, ever virgin Mary, and all virgins.\ndepiction of a young nun or female figure in a church or convent, kneeling at a lectern with a book; a halo hovers around her head and from her heart three beams pass through a cloud to three triple-crowned female figures, one holding an orb and one giving a blessing; in the top corners, facing each other, are an angel and a devil or demon.\n\nContemplation of the most sacred God, the Mother, ever virgin Mary, and all virgins.\ndepiction of an older nun seated, writing in a book, with an angel on her shoulder and a smaller male figure or monk and female figure or nun kneeling beside her; beside her stands a pilgrim's staff with a cowl hat and bag or satchel hanging from it, and a crown and shield with a blazon or coat of arms of a lion rampant; above are a bearded and crowned male figure or god cradling the half-naked male figure of the crucified Jesus Christ, while a dove, bird, or the holy spirit descends toward the writing nun; also an angel holding a scroll above them.\nIn the beginning of this new year, my good sisters, when I consider and see many friends give tokens of custom to one another; some use it for the good luck of a new year, some to procure carnal love, some to gain a greater benefit therefrom, some to get worldly favor or maintenance in ill, some to please and flatter those who are evil (which causes are not commendable), some to procure love and to continue friendship and peace in the common life between neighbor and neighbor, which is right good and convenient to do. And some, with rightly godly intent, to purchase ghostly love. For one ghostly friend to remember another more heartily in prayers while away from wickedness. Yet a grinding stone makes a knife bright and sharp, though it be never the sharper itself. So I may move you to make yourselves sharp and quick to spiritual things and to cleanness of good living, though I myself am slow.\nAnd it is dull to the same. To teach goodness is a thing that cannot be undone by those who have care and rule over other people's lives, though they do little good themselves. Christ said of the Pharisees' rulers of the people. Do as they say, not as they do. Nevertheless, the Lord has given me a desire to do well. I beseech Him I may have grace to perform my desire to His pleasure, honor, and praise. Therefore, though my simple living can stir you but little, I trust that my good will and desire I have for your spiritual profit shall move you both to increase in virtue, and also to help me with your prayers to the same. An entire dietary for your daily conduct I purpose to write, divide it into 24 considerations, as the day is divided into 24 hours. Though it be rudely written, it may profit you much if you diligently put it into execution, and else it profits little but rather hurts. For Christ says, \"A servant cannot serve two masters.\"\nWhoever knows his master's will and fails to carry it out shall be punished with many strokes. And he who studies for the will of God and does not forget but diligently puts it into practice will be blessed by God and have everlasting joy. It is necessary first to consider that we are here in this life as pilgrims, having no lasting dwelling place but always being on the move, other than heaven where we shall have eternal rest, or we are in the wrong way, which will lead us to everlasting sorrow. Learn to distinguish between the two. And every day, when you go to do any thing, ask yourself this question in your mind: \"Which way am I going, considering wisely, am I in the way of virtue or wickedness, following Christ or the devil, in the way to heaven or to hell?\" And say these verses: \"Show me your ways, Lord; teach me your paths. Lead me in your truth and teach me.\"\n\"Quia tu nos deus salvor nostros: & te sustineas totum dies. Set God mark that you will go unto / take his commandments for your way and run steadfastly therein. Have good hope in his goodness / utterly distrusting the deceptive consolations of the world / through which many souls are deceived.\n\nSecondarily, it is to consider the preciousness of time / which is given us to do penance for our past life and to labor for joy in the life to come. And how that God shall require of every person how he has expended the time given to him. And think that every time not spent to his honor is lost / and shall be strictly punished. Behold how short our time is / and how uncertain / being nothing surer but only this time present / it is but now / having death always suspect / that comes upon us suddenly many diverse ways. And make always a sure reckoning for the time past. Saying this prayer daily: O good Jesus: sin corde in oblivione mea tempora praeterita valde male.\"\nConsumed. And grant: that this remainder of my time may be honorific and fruitful, and building for my neighbor. Who liveth and reigneth with God the Father in unity of the Holy Ghost, world without end. That is to say, in English. O good Lord Jesus, let all my past times be forgotten before it I have consumed entirely. And grant that this residue of my time may be used in honor and worship to the fruitful for myself, and edifying to my neighbor, who liveth with God the Father in unity of the Holy Spirit, world without end. Amen. And at every time that the clock strikes, consider that your life is shortened by an hour, saying thus to our Lady, for her succor at the hour of death. Mary, full of grace, mother of mercy, defend us from our enemy, and at the hour of death, receive us into your protection. And so I trust there shall come great grace from it.\n\nRemember always that whatever you do, our Lord God is always present.\nConsidering every thought, word, and deed, and strictly calling us to account for them. Therefore, it is necessary to observe good manners and reverent behavior, both inward in mind and outward in body, in chamber or cell as well as in other secret places, as in the presence of great lords, having always honor and reverence for God and our good angel. Shame and be ashamed to do that which we would be ashamed of in God's presence, in your solitude, repeat this verse: \"Who knows the secrets of the heart: spare us our sins. Lord, he who knows the secrets of the heart, have mercy on us, that we may not be condemned for our sins and great offenses.\" Think that you should be enclosed within four walls. It is not enough to keep your bodies spared from occasions of evil, when your mind wanders abroad in carnal pleasures, musing upon worldly vanities, preoccupied with works and matters of other people, and carrying.\nmoche for youre frendes and kynnesfolkes / occupyed somtyme with vnlawfull and vnclenly thoughtes and desyres. Therfore ye muste close vp also your mynde and affeccy on fro all suche thynges. And that must be by often and contynuall remembraunce of god / as nere as ye maye. Close vp and hyde youre loue and mynde in ye depe and large woundes of our lorde Ihesu cryste by deuoute re\u2223membraunce\n of his pytefull passyon / alwaye abydynge there / for there our enemyes dare not medle / but why\u2223der ye wyll or not / they wyll entre with you into the ma\u00a6teryall cloyster / youre enemy the flesshe must nedes in / ye deuyll wyll not be behynde. And as I suppose / ye shall haue of hym more force and stronger batayle there than euer ye had before. And that we thy\u0304ke now ryght lytell and easy / shall than perchaunce be full harde and greuo\u00a6us to ouercome. Therfore prepare youre selfe manly. Stande fast in fayth / and remembre ye rewarde of your vyctory / trustynge in god onely for strength.\nTHe worlde trusseth his gere &\nHide them in a corner of a man's soul until he enters religion. And then the devil brings them to light. So those vanities/sins/and bothersome cares that you have seen, heard, and experienced shall come to remembrance, which now you are not affected by, as hidden within you. Then also the world will send to you through the devil's craft tidings and talebearers who will let you miss out on great profit if you are not careful. Therefore, reject them and keep them away from you, and never be glad to hear worldly rumors or vain talking. Let not the devil hide such things in your souls that later may cause you trouble. Never be glad to talk and hear about other people's ill behavior, of their beauty, countenance, apparel, and especially of detraction or backbiting of any kind, but rather flee their company or move them to say something good and speak what is honest and fitting to hear.\nBefore speaking to any worldly persons, Lord, deliver my soul from the lips of wicked men and from a deceitful tongue. Then, according to the counsel of some good men, dispose and order every moment of the day to some profit, be it bodily or spiritual. Thus, idleness may be utterly excluded. For idleness is the mother of all evil, stepmother to virtue, forger of uncleanness, the way to instability, nurturer of vices, increaser of slothfulness, kindler of malice and envy. It sows evil thoughts. It fosters evil desires, and brings forth many evil works. It makes us weary of spiritual living. It puts us in fear of spiritual battle, and drives us from the way of penance. O false idleness, how many are you deceiving. Idleness is the snare that the devil hides for young people. It is the grass of the flourishing youth, and the falling leaves of vain worldly joy and pleasure.\nIt is very hard to escape it. Therefore beware that the devil in no way finds you in this snare. But if you are caught therein, break out promptly before he gets a firm hold on you. For when he has a firm hold on you, it is hard to break away. And because our mind, which is much subject to vanity while we are in this life, never stays long in one state. Therefore we must drive away idleness by various changes of good exercises. Sometimes by good handwork and convenient bodily labor. Sometimes in prayer, sometimes in study or reading of scripture or of some good works of holy doctors. Sometimes in meditation and contemplation, if you can attain to it. And see that your handwork is to the honor of God, to the profit of poor people, or for your own necessity. And in every thing that you shall do, see first that it is lawful for you to do it. Secondly, if it becomes you for to do it. Thirdly, whether it is expedient for you to do it. For all things that are lawful and seeming for you to do, but are not expedient, let them be done away with.\nDo not do things that are not expedient if they are expedient. Saint Paul witnesses. Omnia michiliceet: set non omnia mi expedient. Therefore, perform the thing that seems expedient and not against God's commandment. In the name of the Father. &c. with a Pater Noster and one Hail Mary.\n\nYour prayers besides the hours of devotion which must be preferred before any thing, you may prolong or make short as the Holy Ghost gives grace of devotion or good desire. Be careful that long prayer does not cause tediousness. For it is better to pray often briefly with devotion than long undevoutly, except devotion is inspired by long desire. Be also careful not to make a bond or a bone of a number of psalms or prayers, but use them for the time that you have pleasure and devotion in them. And where devotion slackens, then go to reading or to some other exercise, so comforting your spirits, avoiding the sin of sloth. In your study and reading of books, ensure that they are convenient for\nAnd mark well all things that make examples of good life, both for you to feel within yourself and to show to others for the same intent. Before you read or study, say this: Spiritus sancti gratia illuminet corda et corpora nostra. (That is, the grace of the holy ghost light upon us both soul and body.) And after your reading, remember briefly what you have read, and then say this: Confirma hoc deus quod operatus es in nobis. (Confirm this, God, that you have worked in us.)\n\nInstructions for ordering yourself in the morning, when you wake from sleep after the hour assigned to rise: Lift up your heart to God, coming yourself under his protection, and give him thanks, for preserving you that night past, suffering no vain thoughts to enter your mind, but shortly bless yourself and fall into your prayer. Be never overcome with sluggishness or dulness of body, as some are who rise out of their beds with groaning and grumbling. But with a prompt and cheerful mind.\nQuickly put away all sloth, as though Christ our spouse called you to marriage, saying to yourself, \"Rise, wretched body, get up from your couch; make yourself ready and light your lamp; go meet your spouse and do your duty lest you be refused for coming too late. Do not be long in your appearance of yourself, but apply yourself to your work or service enjoined to you. With a glad mind, let no vanities appear in your apparel, but keep always a seemly form and an unassuming way in your dressing, using neither rude clothing nor precious, but in a mean way, not desiring to please the world by it but to honor God. Call also upon God for his help and grace, that you may be strong against the malice and power of your enemies. For many have been in great peril, both body and soul, because they have not blessed themselves and honored God at their uprising. Therefore, say always when you rise some blessing and prayer, as you may find in various.\nIf it may be here every day. For by that you are made the more able to all good works in the day following, and prosper in every thing. In mass time be diligent as much as you may to have devotion, committing yourself and all that belongs to you to him who is present. The mass is the very memorial of Christ's passion. Then, if you will have devotion, fall to some meditation of Christ's holy passion. For there is nothing that kindles man's affection so soon as meditation of it. If you will be perfectly purged from vices. If you will be induced with virtues. If you will be enlightened with understanding. If you will have victory over your enemies. If you will have consolation in adversity. If you will have sweetness with tears in your prayers. If you will depart pleasantly out of this life. If you will have ready everlasting joy. Use devout meditation of Christ's passion in your mass hearing. And also every other time before you shall pray. The mass is of\nAfter the saying of Saint Austyn, by every devoutly said Mass, one soul is delivered out of purgatory, and one sinner is converted. Therefore, Mass devoutly said, beseeching our Lord, say: \"Blessed Iesus, let me, a sinner, be the person you will steadfastly convert to you.\" And say this prayer: \"Aiia, Christianize me.\" And whatever you are commanded, dispose yourself beforehand with high devotion and meekness, through contrition, confession, and devout prayers, so that you may receive your Maker for the salvation and strength of your souls. And afterward, continue more steadfastly in virtue.\n\nThe service that you are commanded to say, and all that pertains to obedience, see that you fulfill most diligently before all things. For other prayers are not acceptable to God if you leave undone those things that you are bound to do by duty. Therefore, when the bell rings for service, consider it as if it were the trumpet that will be blown at the Judgment. Then, hasten to church with haste.\nGreat meekness and fear, I urge you to treat and discuss your causes before the most high, most mighty, most fearful, most wise, most righteous, but most merciful Judge. Remember that He is merciful to all those who are meek and obedient, and delights only in their complaints and petitions. Therefore, dispose yourself to meekness before your prayer by some meditation, such as reflecting upon your sinful life and the sorrow thereof, your few merits and innumerable demerits, your daily misery in this life, and the infinite pains for sin after this life. Of the great endless joy in heaven, of the great goodness of God, for delaying our punishment, so that we may amend our lives. Of the great mercy of our Savior Jesus, suffering bitter passion for our redemption. Which all, but these primarily, are great causes for humbling our hearts and serving God devoutly. And when you have great devotion through meekness, say your service and prayers not only in your one person, but also for others.\nBut in the person of our Lord, in whom are some as prisoners in the pains of purgatory. Some as obstinate sinners. Some as penitents seeking pardon. Some as ministers and servants who are in the state of grace. Some are assisting us as holy angels and saints. Now imagine that sometimes our Lord speaks to us, and we sometimes to Him in our psalms and other services. And sometimes we intercede for the prisoners. Sometimes we console one another in our adversities. Sometimes we desire Him to spare their tormentors, that they may have space to amend. Sometimes we labor to our patrons and vocations for help in obtaining favor and grace. Sometimes we magnify His power, His wisdom, His goodness, with law and praise. Therefore think it no little cause that you come to church for. Before temporal kings' causes are discussed, for this bodily life with great diligence, fear, and reverence. Much more ought we.\nWith great reverence and fear, discuss our ghostly matters for the safety and promotion of our souls before the high Judge. Though you may not understand what you say, remember that you are like a poor wretch who has a complaint or supplication to present to the king. Made by a learned man, all your desire is contained more expediently than you can do it yourself. Therefore, remember where and in whose presence you are, and for what cause. Before you go to your service, call for grace and say, \"King Christ, merciful one: you possess our hearts: may you receive all praise from us. Do not let your mind wander as near as you may. And when you have said that it is your duty, then say your other prayers and memories of saints as your devotion is moved.\"\n\nIt is very good to have a singular devotion to some special saints, in whom you have great confidence to be your advocates.\nhelpers and defenders at all times should call upon him who can obtain for you what you are not worthy or able to do for yourself. But most specifically, have you the glorious queen of heaven, Mother of Christ, at all times in most loving reverence with most hardy affection, loving her as a most sure refuge in all needs, peril, and temptations, taking her next to Christ for the most high and trustworthy advocate. Grant every day some singular laud and prayer to her merciful goodness. And let your devotion and reverence to her be the more acceptable. Strive to follow her in pure chastity and cleanness of body and soul with all meekness of heart and lowliness to every person in word and deed. We have so many enemies and they are so crafty that without her help and other holy saints, we are not able to escape their danger. The foremost chose you such patrons who may help you in this dangerous life and defend your souls from all cruel enemies at the hour of death specifically, and bring you to safety.\nGraciously, for perpetual safeguard, remember wisely whom you have espoused. Whom you desire to have in marriage, and pray him humbly that he who has inspired you with such good will and given you such desire to preserve and perform the same. You have promised your virginity to Christ. Consider this did not come from yourself, for it is impossible to do and continue otherwise than by grace. Consider how precious a treasure you bear in a fragile vessel. Remember what reward, what glory, what crown of joy you shall have by keeping of pure virginity. Fear what pain, what shame, what confusion, what damning you shall fall into if it is lost. What treasure is better than this, wherewith you may have heaven? Wherein angels greatly delight. By it Christ himself is allured and moved to love you specifically. And to give (not only himself) to you, but also every good thing. The sweetness of meek virginity gave such a sweet odor into heaven that it made the king of all kings have such a celestial delight.\nConcupiscence and love unwonted to the meek virgin Mary, whom he descended from heaven to earth to be married to our nature; but you shall not be crowned till you are well proven as gold in the furnaces. For scripture says, \"He that is not tempered is not proven.\" Virginity is gold; your cell is the furnaces; temptation is the fire; the devil is the kindler and blower of this fire; your body is the earthen vessel, wherein this gold is put to be proven. Which vessel, if it be broken by any violent fire, the gold is shed out and lost, and the vessel can never be repaired and made whole again.\n\nSingng it, chastity and virginity are gifts of a spiritual grace of God and not of our merits. For we cannot be chaste or continent but if God gives it us by grace. Therefore they are unworthy to have so noble a gift who refuse to take some labor and pain for it. They that think to be chaste images delight in bodily delights and deny themselves where great feasting is and deny themselves.\nFor fear of being confronted by disorderly and unchaste persons, and not being tempted to be compelled to eat and drink, and not defiled, they are greatly deceived. I think it very hard or impossible otherwise. Therefore beware lest you also be deceived, presuming too much in these matters on your own strength. For without great courage and assistance of the flesh and great help of grace, true chastity cannot be obtained nor kept. Remember that glass is fragile and cannot endure distress. Also, great adversities often cut short the dice. Therefore beware lest you be overconfident, but evermore eschew the occasions of evil. For the wise man says, \"He who loves peril shall perish in it.\" If you are of sad behavior, both inwardly and outwardly, keep your inward sadness gently and give it all to spiritual exercises, suffering no vain thoughts to remain therein. And mightily subdue the concupiscence and passions of the flesh.\nbody is a symbol of wrath, carnal love, bodily or worldly desire, sensual joy, or dissolute laughter. You cannot be properly ordered outward unless these are ordered and well ruled inward. However, your outward behavior helps much in overcoming these inward passions. Therefore, it is necessary to keep wisely the body. Five wits you shall see or touch nothing that should stir you to evil or hinder good manners. Keep your sight focused on the earth, considering the eye is the gateway; it will betray the soul if not carefully kept. Do not fix your sight on beautiful things and do not hear vain or wanton coming, lest death enter through your windows and infect your souls with sin.\n\nMost diligently refrain from speaking unless a reasonable question is made to you, or you are compelled by evident need, and then study to give a brief and meek answer with sad countenance, reverence, and sweet fear of God, and avoid talking.\nOccasions for it not be of ghostly matters, and except it be seeming for the time, place, and person. Mingle your honest mirth with sadness, both in speech, laughing, and gesture of the body, without rowdy or casting the sight towards any person suspiciously without listing or moving the head or any other unseemly member. Be gentle without grutchyng. Your counsel lowly and cheerful without frowning, lowering, or derision. What you speak, laugh, or smile, see that it be without scornful or low voice. Be not too hasty nor too slow in your going. Show no sluggishness in your resting. Inquire not of other persons' coverings or consider their defects. Reform yourself in other persons without any reproving. Neither praise nor dispraise yourself nor greatly other persons. Speak nothing to be reputed holy or conniving. Give place to anger briefly and to those who multiply words against you, and forgive shortly their error or negligence.\nAnd thus you shall keep the virtue of sadness and discernment, which is a great help to chastity and to all other virtues. When Poul says \"Let your sadness be known to all men,\" you may profit others and merit much.\n\nAs a sick man receives his medicine, so take your bodily nourishment. A sick man thinks his medicine bitter, therefore he will take no more than is sufficient for his health, and if he does, it may be to his harm. Likewise, considering the danger to chastity that is in meats and drinks, they should be bitter to you, not glad to take any more than is necessary to sustain nature, for fear of giving strength to your adversary and nourishing your private enemy, increasing sickness of the soul. Therefore, when you go to your meal, think always upon your chastity, fearing lest the venom that is hidden in meat and drink do not infect the body with carnal lust or sloth.\nSaint Jerome teaches holy virgins, after they have passed childhood and are growing older, should eat no flesh and drink no wine, except during illness. He commands that such sobriety should be kept in moderation and in drink that the body would complain rather than rejoice in full appetite. The stomach should not need medicines to cause digestion, but should break the appetite of the body so that it is no less apt to watching, praying, studying, or contemplating after meals than before. The wise man Solomon says, \"I have determined within myself in my mind to restrain my flesh from wine.\" For this reason, \"that I might give my mind to wisdom and restraint, and avoid folly.\" Folly cannot be avoided nor godly wisdom obtained except by abstinence from much eating and drinking. Therefore, our Savior Christ says, \"Take heed that your hearts are not weighed down with.\"\nExamples of Daniel, Ananya, Mary, and Mysaell, children of great abstinence. To whom our Lord gave excellent wisdom and knowledge, exceeding all the wise learned men in the kingdom of Babylon. And all who have ever received the grace of holy wisdom, devout contemplation, or revelation, have obtained it through means of abstinence. Contrarily, much eating and drinking have caused much sin and folly. This is apparent in the cases of Noah and Lot, among others, and in the rich Glutton in the Gospels. Do not yield to sensual appetite to its full desire. Provide sparingly for your need, yet do not deny your body's appetites. Regard not the delicacy of foods and drinks, but the necessary sustenance of the frail body continually decaying. Be wary of voluptuousness creeping under the cloak of need. Some fear great abstinence or change due to sickness or weakness of the body, fearing they cannot serve God strongly. And I fear many times it may be so.\nBut this is an Excuse for sins. Few there are who have the fervor or love to watch or to abstain so much. And if they had it for the love of God, I think He would give them discretion, or otherwise provide for them. I pray God it is not too much that many think too little. True discretion is to prefer the soul before the body, which cannot be without some pain of the body.\n\nSit honestly at your meeting. Give place to your betters, both in order of sitting and in first taking of your meeting. Use no jangling, trying, nor lightness at the board, and hate utterly detraction and backbiting. Be content with such as is set before you without grumbling, and feed not of too many dishes nor too greedily. For in many meetings the wise man cannot fail of sickness. And as you feed the body with bodily food, so feed the soul with ghostly food, as by reading of some wholesome and ghostly works where your souls may be edified, give diligence to the hearing thereof with all.\nSilence/ Set your mind and intent holy thereon. And as you see some great estates of their charitable goodness will see some poor people served before themselves. So likewise, spiritually/ before every meal serve those poor souls in purgatory who have least help/ with a Hail Mary and Our Father/ before you serve your own bodies. And you shall deserve (I think) right great mercy and reward from God therefore. Before you eat any food/ lift up your hearts devoutly to God with laud and praise to Him and say grace/ beseeching Him to bless your food and you/ so that the reception which you shall take/ may be to strength you in His service/ not fearing the body to rebel against the soul. After the meal give thanks to God devoutly with saying grace/ adding at the last end this little prayer. Deus debitis gratiam: defunctis misericordiam: ecclesiae tuae pacem: domino apostolico & nobis peccatoribus vitam aeternam. Amen. Granted. 60. years of pardon.\n\nAfter your dinner go to youre\nWork or study, or pray, as you have been assigned to, and do it diligently. Remember God and your good angel, presenting whatever you do to His honor. Be wary of idleness and light manners. Do not forget your enemies on the contrary side, who never rest but continually labor to destroy your souls with great craft and malice. Suspect them in every thing you shall do and think. Beware lest he hide himself among your good works through vain glory, for he will make them worthless sometimes. He brings in good thoughts and purposes for an evil intent, to let a better thing or to inquire the conscience. He comes sometimes easily, sometimes fiercely, sometimes privately, sometimes pertly. The more you flee from him, the sorer he assails you. But what remedy? Truly we have no strength nor policy regarding our adversary. Therefore let us not trust in ourselves. Our Lord, let Him be our strength.\nOur good angels and holy saints help and comfort us. Let us therefore commit ourselves to him, and call for help in every temptation. Cling steadfastly to his love, with fear of his displeasure. Remember what pain he suffered to bring man into the state of grace. And therefore do not let yourself be brought back from it for a little temporary pleasure or for enduring a little displeasure or a short pain. It pleases God very much when any person avoids temptation at the right time and falls to prayer and praying to God. For then the thing that the devil had forged for man's great hurt turns upon his own head with confusion. And the person who so resists shall have double reward, both for his victory and for his prayer to God.\n\nIf he is very fierce against you with temptation or tribulation, however grueling it may be, do not despair. Think there are twelve hours in the day, they will not all be alike to you. Some good and some bad. Think our Lord looks upon you.\nYou are tested for your steadfastness and manliness / to give you the larger crown of glory, and say with Tobit. If we have not taken good things from God's hand, why should we not take evil? Remember the holy saints who have been troubled before. And mark it well that whomever God will visit with grace and consolations, Him He will first prove in the fire of tribulation. Therefore never give in to your adversary, nor grumble with the troublesome temptations, nor look too much at that which is laid to you by temptation, but go forward about your good business, as though you despised such things. Or else speak thus in your mind, reforming your soul. Lo, my soul, lo how the devil knocks at thy gate. If thou sufferest him to come in, God's strength shall depart from thee, and thou shalt perish with great misery and suffer great pain and shame before God and man. O thou frail body, all this wickedness proceeds from thee. Beware thou be not subject to it.\nConsider how that god is present, to see how thou shall fight with thine enemy. Cry for help unto heaven, that they may assist us and put away our adversaries. Thou canst not see them, and therefore the battle is the more perilous. Suffer and take upon thee a little pain, and think how pleasant thy victory shall be. And contrary, if thou follow the short pleasure of thy temptation, eternal pain will follow. Therefore beware, and thou shalt fall to prayer, and whatever the devil speaks in thee by temptation, think it is not thy word nor thy doing, therefore care not for it, but go forward, trusting that, as after great storms comes fair weather, so after great tribulation shall follow ghostly consolation.\n\nFor this cause I would have thee always fear trusting in nothing but thine own strength, but always suspect thine own frailty, and as a donkey that fears the hawk doth commonly use the river side, and as I a glass doth spy in thee the shadow of the hawk flying to devour.\nThe rivers or waters are the sentences of holy scripture; the life of our savior Jesus Christ and of other holy saints. Which flowing from the most clear fountain of divine wisdom reveals and discovers the subtle craft and false suggestions of our enemy the devil, and teaches us how we shall beware of him to escape his danger. Nothing soothes the soul more, nothing banishes evil thoughts better, than the study or meditation of the word of God and holy reading. I would have you do the same. And so, when you go to bed, you might fall asleep thinking of some sentence from holy scripture or the lives of the saints, and they may come to your memory as soon as you wake. Therefore, when you are troubled or woken by the craft or illusions of your enemy, beware of vain thoughts and avoid them.\nThough chastity is the very flower and beauty of all virtues, yet without the root of meekness it cannot grow, but it fades and withers away, as shown against the sun. Meekness is the foundation of all virtues, the strength of the soul, the confusion of our great enemy the devil, a vessel of all grace, the mother of peace, the resting place of the Holy Ghost. And pride, contrary wise, is the beginning of all sin and the greatest weakness of the soul, which expelled the angel from heaven and man from paradise. If you rejoice in anything, rejoice in the Lord, not because you come from noble virtuous lineage or rich parents, nor because you prefer poverty before riches, nor because you have forsaken rich marriages, but show by meekness how near you are to our meek Spouse, Christ. The more meek, the closer you are to him. Beware that you do not pride yourself on meekness, but despise yourself, despise yourself.\nIf you wish to be a spouse of Christ, who is most rich in heaven, choose to be most poor on earth. He chose a poor mother, a poor house to be born in, where he was most honored in heaven. He came here to take disputes, reproaches, and great pains meekly, like a lamb. Therefore, follow this lamb as you have seen other virgins do before, wherever you go. And think that you can never be too meek or too courteous, for grace always comes thereby.\n\nIf you have true meekness, you shall esteem every person your better and yourself as a servant or handmaid, whatever degree you be of. Wherefore follow perfect obedience, which is due to God from man and man to God in perfect charity. St. Barnard says, \"If you wish to be wise, be obedient.\" For it is written, \"If you understand wisdom, observe and do what is commanded, and God shall give it to you.\" This obedience must be observed not in servile fear but with good.\neffect of love and charity (not out of fear of pain but for the love of justice). Obedience is the virtue that nurtures all other virtues in the soul. It protects and keeps them securely after they have been implanted. It is better than sacrifice. For by sacrifice, temporal goods are given away, but by obedience, one utterly leaves and forsakes one's own will. Of our own will comes all sin. Therefore, if we forsake our own will, resigning it to God and to our superiors, we forsake all sin, for we can do nothing but as they will. If they will no sin, we, being obedient, may do no sin. What is more expedient than to have obedience (which had been necessary), we need fear no pains of hell. The order of obedience is as follows. It is more our duty to obey God than man, the superior than the inferior, better to obey one's own head than a stranger. And it is specifically good to obey one another, if it does not hinder obedience to the superior. A true obedient one is glad to be in service to others.\nEvery one of his company, sorrowful and obedient to them. Loving and gentle to all, and devout unto God. The greater the person who is disobeyed, the more grievous is the disobedience. The easier the commandment, the more grievous is the contempt. And if it happens that you contemn the commandment (as God forbid), beware in any way you do not contemn the remedy, which is meek penance, ready to be sorry with submission to correction, falling to the feet of those whom you offend. Note well this saying of St. Barnard. When my superior (then he) commands me to silence, if a word perhaps escapes through negligence or forgetfulness of myself. I acknowledge myself guilty of disobedience venially, but if wittingly and with deliberate contempt, I break out into words, willfully breaking the law of silence. I discern and judge myself a grievous sinner, and that deadly and damning, if I perceive inattentiveness unto my life's end. For\nCryst says to you, rulers. Who disputes you, disputes me. Therefore keep well this virtue of obedience to God and your superiors, and God will be obedient to your prayers and petitions. Be always ready to obey with a good will without any tarrying or delay, that you may truly say this verse. Prepare my heart, God: prepare my heart, me. &c. My heart is ready, good Lord; my heart is ready to obey in will and deed.\n\nWhen you are troubled with injuries, reproaches, slanders, envy, or malice against you, with loss of goods or adversity and sickness, remember yourself in such times, before any passion of heaviness or impacity rises in you, thinking they are the messengers of your spouse Jesus Christ, who sends for your wealth, or reforms your manners, or proves your love, whether it is steadfast and faithful or not. And not only suffer them patiently, but also gladly, as Saint Paul did and many other holy men and women before, and consider it is but folly and vain to.\nLook for heaven with pleasure and delight, seeing that Christ our sovereign Lord and spouse did not ascend to heaven by mere pleasure, but by manly fight, with great pain and passion. And it is not right or becoming that the servant should stand in better condition than his master. It is better to take patiently that thing which you cannot avoid with hope of a good reward, than to grutch with certain punishment. And believe it truly that your adversary cannot do you so much good by any favor, service, or benefit as he does when he troubles you, if you take it patiently without grutch or malice against him. And thank God for this, as for a token of great love. You will ask me who can do this. I answer: Every person who is in the state of grace and will apply himself diligently to it, as I suppose truly. Christ suffered death for us, leaving to us not only himself as an example, but also many holy saints, that by their example we should follow their steps. Example we have of Saint\nKatheryne of Seene, being a child,, her father and mother, brothers and sisters, were all set to do her displeasure and trouble her holy mind from her spiritual purpose. She ordered and disposed in her devout imagination to accept her father as Christ, her mother as our Lady, her brothers and sisters as the apostles. And whatever was said or done to her by them, she took it as if it had been done by Christ, His mother, or His apostles. With meek patience, glad obedience, and loving observation, she deserved an increase of much grace. Our Lord also commands us to do good to those who hate us and promises us the kingdom of heaven therefore.\n\nWhen the day is almost past, whereby you have tasted both sweet and sour, it is to be said that you have had some tribulation and some consolation, both spiritually and temporally. Turn to yourself, calling to mind with diligent search how you have spent this day in every thing you have done or left undone.\nYou are required to clean the following text while adhering to the original content as much as possible. Here is the cleaned text:\n\nYou should have done what was necessary or become unwilling to do so, being sorry for every fault and lamenting all that is evil. Though in the morning you may have intended to abandon all evil and exercise good works, yet often when you reflect upon yourself, you will find that you have done many evils and few good things. Therefore, order and keep a chapter for yourself every day. Be rigorous with your own faults and let nothing go uncorrected if God spares you. Examine how your reason has obeyed faith and how she has spent her entire day. Also, how your will has been ruled by reason and kept the rules of God's commandments, and whether she has been too familiar with sensuality. Consider what your sight, hearing, speech, every sense, and member of your body have been occupied with every hour of the day, and in what place. The imagination and memory with what and whom they have been occupied. Determine whether the body has been remiss and slow in service.\nWatching, studying, or working. Search if your mouth has spoken any vain, sturdy, or unclean words that should offend God or man. Or if you can find any other excesses against good Christian manners. Then bow down your heart and body meekly, and pray God for forgiveness, submitting yourself to his correction, and be glad to take it in this life, and to do willing penance. There are three exercises of spiritual health which are necessary for every person to use daily. The first is to know yourself a sinner and to be sorry for your sins. The second is to purpose to beware of sin and to forsake it forever. The third is to intend to confess all your sins and to do penance for the same. Whoever before they sleep does these three things, surely, though it happened (as God forbid) that he should die suddenly, yet there is hope of grace and salvation, though he were in deadly sin. After you have made this recollection of yourself and gathered your faults together,\nBind thee in a bottle and cast thee in the fire of hell, remembering the pains inflicted upon them, being truly sorry and resolved never to sin again. And be more sorry for the offense against God than for the damage that would follow to thyself. Then, after your prayers said, dress yourself towards your bed with most honest manner, as though Christ your spouse were present. And when you be set in your bed, bless yourself with the sign of the cross, committing your body and soul unto your spouse Christ and to the keeping of your good angel. Then lay yourself down reverently with your arms forming a cross upon your breast. Be careful to avoid vain thoughts and put away vain temptations quickly. Remember it, your enemy the devil sleeps not, and how that God sees all your behavior, both in mind and outwardly. Therefore use clean manner with yourself. And beware of carnal desires. Tend not your body too much with soft and warm lying. Satisfy not your body in all things.\nthat it desires (if you do) it shall put you in great jeopardy. If you cannot sleep shortly after you have been laid, occupy yourself in psalms or upon your beads, and with thee drive all fancies from your mind, except it be occupied about holy things, by good meditation. So falling on sleep as I have said before. Thus after the night be run to matins time, then rise cheerily, and begin to occupy the day again, according to the counsel before. And as your rule teaches you and binds you, that you may live here soberly, meekly, & justly in cleanness of conscience, & hereafter obtain eternal life & joy without end, which our Lord Jesus grant us. Amen.\n\nDEO GRATIAS.\n\nImpryinted by me Wynkyn de Worde. The year of our Lord. MCCCCC. & XX. Of November ye. XX. day.\n\nprinter's device of Wynkyn de Worde, a tripartite device with a mark and initials of William Caxton in the central part. The sun over a crescent moon with stars in the upper portion, and a centaur shooting a bow and arrow.\n[arrow points towards a dog, McKerrow 23]", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "Of the new lands and the people found by the messengers of the king of Portugal named Emmanuel.\nOf the ten diverse nations christened.\nOf Pope John and his lands and of the costly keys and wonders of Molodyes that are in that land.\nHere are some foretales in the year of our Lord God, M.C.C.C.xcvi. And so we sailed out of Portugal with ships of Lisbon, by the command of King Emmanuel. So we had our voyage. For by fortune we found islands over the great sea with great expense and danger. At last we found one lordship where we sailed well for nine days.\nmy lord by the coast of Selandes, there we last went ashore, but that land is not now known, for there have been no masters written about it nor is it known, and it is named Armenia. There we saw many wonders of beasts and birds that we had never seen before. The people of this land have no king or lord, nor do they have a god. All things are common to them. This people live like beasts without any reasonable behavior, and the women are also common. And the men have feathers on their heads, necks, arms, knees, and feet for their beauty and adornment. These people live like beasts without any reasonable behavior, and the women are also common. And the men converse with the women, not knowing whether they are sisters, mothers, daughters, or any other kind of kin. And the women are very hot and disposed to lewdness. And they eat each other's bodies or persons in the smoke, as men do with swine's flesh.\nAnd that land is very populated, for they live commonly for three centuries or more without succumbing to sickness. They take much fish, as they can go underwater and fetch it out. And they were also upon another, for the old men bring the young men there, gathering a great company from both sides to the field or battlefield. And however the field is held, they take the other prisoners and bring them to death and eat them. And as the deed is eaten, they then slay the rest, and they themselves are then eaten or otherwise live longer times and many more years than other people because they have costly spices and roots where they themselves recover with and heal as they are sick.\n\nThe first time we came into the land of Canaan, which is 50 and 1 mile from Lyssebone. And there between are two islands.\nIn this one, people make much cheese from great wild goats. There are also fish and suckers, good and cheap. However, there are few people inhabiting the other isle, and they are all afraid and wild. Nearby lies the land of Barbary, and it is from them to the Genoa, about 50 miles. And at the beginning of this land is one beforementioned and has a white cap, and there is the town of Bitsagitch, 5 miles from Lussebonen. On the other side of Bisagitch, there are many walleyfish and flying fish. Two miles sailing men can no longer see the northern star or pole star, or the wagon called Polaris, but only Polus ante meridiem or the southern star is seen with the aforementioned More land being about 3,000 miles great. There, the people go all naked with golden rings on hands and feet.\n\nThe land of Allago is about 5 miles.\nMyles went beyond the beginning of Arabia and reached the kingdom of Safala in this region. In this area, there is a people known as the Allagoans. Their clothing is as described: the men wear skins of wild beasts, and the women wear skins as well. They cover their private parts with bark cloth and leather. The women also wear ox or other animal hides as head coverings. Their men have shaven heads, resembling the prows of ships, and they live underground. There are many cows, oxen, great sheep, and other fine beasts. This is a fair and fertile land with good water and sweet herbs. This people have a swift, hasty speech. There is no money but iron, which they use as currency. White stauses and pins are long and made of stone. This land is so full of sand that they must go on broad trenchers to avoid falling and sinking. After that comes the land of Arabia.\nIn Arabia, we saw people dressed like this, as depicted here. The kingdom of this love-named king is one of the three holy kings. They bind their oxen with Arabian gold around their horns and ears, and wear golden rings around their legs. They take gold from merchants for silk kerchiefs and linen cloth. Afterward, they sail to five islands. The first island, named Mosabith, is sixty miles from Safalen, and there lies the town of Quiola, founded by the people of Portugal. They killed many people and robbed the town. There, without, their king had established a castle named Saint Jacob's castle, where a hundred bold and hardy men reside and guard it.\n\nSeventeen miles from Quiola lies the town of Bobassa, which they also burned and robbed. There they obtained much wealth. Twenty-four miles from thence lies the great town of Melida, and its allies, and there are many slaughtered and fallen people from Genoa. From Melida, it is four score and ten miles.\nmyles go to Persia, passing over the sea. In the town Megaha on the island Axedia, one of the three holy men of the east resides. Miles also goes into the kingdom of Cananor and begin the spices to grow there. From thence, they proceed into the great land of India. The people there go naked, except the priests who wear linen cloth and are blackened with long hair. No women are mentioned, but on the sea men saw many marvelous people of various manners. There, men find ginger, pepper, cinnamon, and all manner of spices, as well as costly stones, for little money. There are also many kinds of fruit and figs, seven inches long and three inches broad.\nThere are bullfields and deer, but the deer sleep they not. There grows good wine, much honey, rice, costly corn white as wheat, millet. There, the town of Banderana stands, and it is 7 miles into Calienten from there is 20 miles. Men go there for all manner of spices that were known to carry and convey over the red sea through Alexander, but now a new way has been found over the sea in Calicut. And then we are in the kingdom of Gutschyn, and there the king of Portingale has made 2 castles from there. There, the kingdom of Cole is 24 miles from there, and there are many christened men. We find also great Olifants [elephants] and many diverse kinds and wonders, beasts and other things that men cannot write all.\nGarderies fruits are much greater there than in our European lands. That island Melaqua is from thence, about 8.5 miles. There, too, are expensive spices. There are now two islands: one is Bandan, where grows the cloves; the other is Tanagora or Narnaria, and there grows no other wood but white and red sandalwood. It is fortunate that for a bell of glass, one can have a handful of pearls. In Gutschin, at times, their king makes the people of his court and holds obedience from them all with one another. They do all their things gently. When they are assembled in one gathering, the captain cries, \"I will sow,\" and the subjects cry, \"Sow, too,\" and take their part in the seedbed, and no man says the contrary and lets the other lie, and so they do in all merchandise. Therefore, by the kingdom of Gutshyn, Columbus, Bandan, and Nangaria, there are thirty miles in Arsinia, where the king has twelve.\nKings dwell beneath him, and Saint Thomas the Apostle lies buried there. In some of the aforementioned lands, there are great and beautiful fruits. These fruits are greater than in our European lands. In Illa Mandra, there are great tall trees for the people of that country to climb up to gather the fruits that grow there, as they are thrust to take them. In Arsinia, there are broad fig trees with figs that are seven inches long and three inches broad. The fig tree is so broad of branches and leaves that forty men can hide under the aforementioned branches and leaves for the heat of the sun, and all gather there at their pleasure.\n\nWe have sailed about the fourth part of the world to reckon from Lusingtonboro, which is far from the equinoctial circle, thirty-nine degrees; and we have sailed half so far over the equinoctial line, one degree, making ninety degrees in total. Therefore, those of Lusingtonboro are under the aforementioned line, thirty-nine degrees.\nThe grade and a half in the high head of the heavens is the breadth of the western hemisphere; so is that of Lusitania to these people. To see the one grade is over the selfsame line, situated southwardly. Five grades in a perpendicular line, which line, as we stand right of the point, the heavens hang upon our head; and these people on their sides or ribs are set in the manner of one triangle. The southern lands are tempered with sweet earth, for the north winds cannot blow there.\n\nAfter this manner is the King of Guteschire born with the noblest of his land. And before him is born many instruments of music, such as trumpets and others; and four of the noblest bear the canopy over his head, lest the sun should burn him; and this king is beloved of all his estates and common people.\n\nIt is to know that the people of Christendom are divided and are in ten nations.\nThat is to understand the Latins/Greeks/Indians/Jacobites/Nestorians/Maronites/Armenians/Georgians/Syrians/Maronites, of which you most deal with are Catholics and the Church of Rome.\n\nFirst nation is the Latins and they have to their lord the Emperor of the Holy Roman Empire and many kings: the king of Castile, of Aragon, of Portugal, of Navarre, and these kings are of the Spanish nation. In the nation of France is one king and many dukes and earls. In the nation of Italy is the king of Cyprus, the king of Naples, and many dukes and earls, and there are also many lordships such as Venice, Florence, and seven Ionian Islands.\n\nIn the nation of Germany are now many kings without the emperor: the king of England, of Scotland, of Hungary, of Bohemia, of Poland, of Denmark, of Sweden, of North Germany, and of Dalmatia. And there are many dukes and earls.\nIn that land of Syria is the king of Syria. All this is written under the obedience or the church of Rome. The Greeks spiritually hold the patriarchate of Constantinople, and many archbishops, bishops, and abbots. In the temporal realm, they have one emperor and many dukes and earls, and there are few who are christened. The Agarenes and Turks now have the most part of the Greeks and are not obedient to the church of Rome. And they have a great error, for they say that the Holy Ghost can only come from the Father and not from the Son. They also say that there is no purgatory, which is all a heresy against our belief.\n\nThe Indians have one prince, and that is Pope John, whose power and riches exceed all princes of the world, for he has under him 71 kings. Pope John daily rides before him one wooden cross to remember at all times and contemplate upon the passions of Ihu and the tale bears twelve.\nIn this land is the body of St. Thomas. There are Jacobites, also known as the Jacobites of Ketter, and Nestorians, named after Nestorius, who was a bishop of Constantinople. They set two persons in Christ, that is, the Godhead and the persons. And they deny that Mary is the mother of God, but they believe in Ihu (Jesus). Their writing is in Caldean speech, and they make the sacrament with unleavened bread. There is a great multitude of them and they dwell in Tar tarien and in great India. Their land is as large as a thousand Italies. These heretics are condemned in the third council of Ephesus and have departed from the holy Roman Church and remain in their opinion. By the Nestorian Morens, they are called Maronites. They claim that alone in Christ is one understanding and one will, and those dwell by Libanus in the land of Phoenicia. There is a great multitude of them and they are bold and hardy men.\nAnd great warriors with the bowe, and they have their bishops clothed as the Latins with the bishop's mitre on his head and with the crozier staff and rings. These have been some time under the obedience of the Church of Rome, where Innocentius was pope. But afterwarde, they again in their opinion remained there.\n\nArmenians are also named for the land of Armenia, near unto Antioch, and there is written service of the masses for them. And their other times are all in their one common speech, so that they all may understand it when they sing or read. And they have their head or father to whom they do reverence, as we do the pope. And they fast during Lent with greater devotion than we do, for they eat no fish nor drink wine, but they eat flesh on Fridays.\nThis nation is named Georgian, of St. George, as they have him in their battalions for their patron; and they dwell in the land of the Orient, and they are fair, lusty, and strong people; and they are greatly feared of the Medes, Persians, and Assyrians, who dwell around them. And they have their scripture in the Greek language, and they have their sacraments like the Greeks, and the clergy have round crowns. They seek the holy grave in Jerusalem with open or spread banners. And they give no tribute to the Saracens, for the Saracens dread these people very much. Their women bear children like men and they have beards like men, and they wear them on their heads and on high cubettes, as the write to the Sultan testifies.\nThe Surianes are named after their town Suria, which is the greatest in all Syria or Assyria. Their scripture and service of God are in Greek speech, but they speak Saracen speech and hold the manner of the Greeks. And they have bishops who in all things are obedient, and they make their sacrament of brown bread, and they hold the opinion of the Greeks always.\n\nThe Latins there are some Christians who are named Samaritans, converted in the time that the apostles preached. But they understand it poorly in the Christian belief.\n\nThe Mozarabes are so called after the Moors, as they hold and use the manner of the Christians of Arabs. And of these there were once many people in Africa and in Spain, but now there is little in the telling. They have their service of God in Latin as we do, and they are under the obedience of the church of Rome.\n\nThe Latins' prelates, however, are diverse in many things, for even the day has twenty-four.\nHours, and hymns, and psalms, and other prayers, they had, and that which you Latins read at the beginning, in the middle, or at the end of their service. The sacrament of the altar broke some into seven parts and some into ten. These people were very devout, and they married but once in their lives, and as women had lost their first husbands, so did they meddle with no man again, but lived chastely thereafter.\n\nFor two reasons did the Christian nations depart. The first reason was that in olden times, the Christians could only have general counsel. Therefore, as the Cathars opposed the Christian belief, there was no one to turn to for counsel against them. The second reason was the corruption of the oppressive pope of the Roman school, who would not allow any messenger or learned person to the Christians who came in such lowly condition, for had they done so, they would have been converted to the right belief.\nThoroughly, those who rightly believe bring us to the highest glory: the Father, the Son, the Holy Ghost, three persons and one God. Amen.\n\nPope John, by the grace of God, most mighty, bestow salvation upon the Empress of Rome and the King of France. And our well-beloved friend, we let you understand and know of our land and the manner of our living and of our people, beasts and birds. And you say that we do not believe in God and do not pray to Him as you do. We let you understand that we believe in God the Father, in God the Son, and in God the Holy Ghost, who are unpartible and one, almighty God. And we certify you with our sealed letters and make you aware of our people and land. And if there is anything you can do for us, send word and we shall do it with good heart and will. And if it pleases any of you to come to our land, we shall give you gold and silver for your necessities and make you great lords.\nAnd give to them also land and good to live on, and do worship and honor for the goodness we have heard of you. We know that we have the richest crown of the world, of gold, silver, and precious stones in great abundance. And we have also under us forty-one kingdoms and all good Christian people. We keep the poor people with our alms, all who come, whether stronger or of our own people, through the love of almighty God, our Lord Jesus Christ.\n\nItem, our land is divided into four parts. The largest is India, where there are two Indias. In the greatest India is the body of St. Thomas. And this same India is adjacent to the coast of the Orient, for it lies beside a tower which is called Babylon, and it is not far from Babylon. And also that other part of India is about Septerion. And there is great plenty of wine, bread, and all manner of victuals.\n\nItem, in our land are griffins, and it is a great and mighty bird.\nfor he will well carry in his nest an ore or a horse for his young birds to eat. In Saxony is a town which is called Grundewick, there is one of the claws that is as great as an ox's horn.\n\nIn our land are oliphants, dromedaries, wild oxen which have six horns. Also bears and lions of various colors, as the red, green, black, & white.\n\nItem and also wild asses which have long ears and have two small horns. &c.\n\nIn our land are also birds which have the mastery of all birds in the world and have a color like fire, and its wings are sharp like a razor. And this bird is called Iris. And in all the world there are no more than two. They live for three scores of years, and then they lay eggs and sit upon them for forty days, and as soon as they have young ones, they fly away, father and mother, to the sea and there they drown themselves. And all the birds that come against them do them company to the sea.\nand as soon as the others are drowned, turn again to the nest there. Young birds are left and give them food and drink until they can fly and nurse themselves. And there are other birds called Tigris, which are so strong that they will carry or bear a man sitting upon a horse fully armed from head to foot in their nest.\n\nIn our land there is also a great desert or forest where its dwellers, both men and women, have no more than one eye in front. And behind them there are three or four eyes.\n\nYet in our land there is another manner of people who eat nothing but raw flesh. They care not if it were of man or woman or of beasts, and as soon as one of them dies, they eat him; both his father or mother.\nAnd they say that a man's flesh is good and naturally meant to eat raw. They do it for penance for their sins, and they are cursed by God. They are called Gog and Magog. There is only one manner of people of this world like them, and they will be distributed throughout the world when Antichrist comes. These were the people who had kept the great king Alexander of Macedonia in prison. But despite this, there will be no judgment for them at the dreadful Day of Judgment, as the prophet says. \"Nescio quis\" and so on.\n\nBut nevertheless, thunder and lightning will come from heaven and bear them all away in power. And when we have any enemies, let us give them permission to put them down and eat those who are against us, and then let us make them turn again into their own land. For if they remained with us, they would undo us all and eat us like their own people.\nAnd yet there is another people whose round faces resemble horses, and they have four sharp claws behind their heels. They fiercely fight, and there is no manner of thing that can withstand them, neither armor, iron, nor steel. They pass through all unscathed. This people give us great tribute, and they are also tireless laborers.\n\nYet in another part of the same forest lies a small load, forty days' journey long, and it is called Feminie the Great. In that same land there are three Queens without any other lands, those who have been of these queens mentioned earlier. When these queens go to the field, each of them has three hundred M. women with them, all in harness, without any other women who carry victuals with carts and also oxen. These women are very manly in fighting and hardy.\n\nIn this same land, no men may come but the nine.\nIn this land, the men stay for days and no longer, and once they have conversation and pleasure with the women, they remain there for the entire year. For if the men stayed longer, the women would put them to sleep. This same land is surrounded entirely by water called Cyphesis, which comes from Paradise. And in this land, no man can come without a large ship or a large bark.\n\nThere is also another small land and a river called Pyconye, which is ten days' journey long and broad. The people of this land are not great, but they are like children of seven years old. They have horses as large as a great dog. These are good Christian people and they have no war against anyone. But they have war every year against the birds, when they have their fruit and corn. Then the king puts on his armor, and they fight against the birds.\nAnd there are slain on both parties many, and they are great laborers. And when the field is done, then the birds fly away from them.\n\nAlso in our land are the Sagittaries. Which resemble men from the middle upward, and from the middle downward resemble the lower half of a horse. They bear bows and arrows. And their shoot is stronger than any other nation of people.\n\nAnd in our land are also unicorns, and they are of the kind with black and green horns. And these unicorns slay many lions. And the lions slay the unicorn with cunning. When the unicorn has laid himself down at a tree, and then comes the lion and runs about the tree, and after him run the others, desiring to slay him. And then he runs himself into the tree with his horn so hard that he cannot pull it out again. Then comes the lion and has the mastery over the unicorn.\n\nItem, there is another part of a forest where another kind of people dwell. And this people are twenty.\nIn the past, there were cubettes in the desert or forest, which were once as high as twenty cubettes in size. They could not leave this desert or forest on their own, but only through the might of the almighty God. If they had the strength and courage to leave, they would conquer the entire world.\n\nHere begins the story of the bird called Phoenix.\n\nIn our land is also a bird called Phoenix, the fairest bird in the world, and there is only one of its kind in all the courses of nature. It lives for C years, and then flies so high that the sun sets the fire in its wings. Then it comes back to its nest and there it burns to ashes. From the ashes comes a worm, which within C days grows into another bird as fair as the previous one was.\n\nAdditionally, in our land there is an abundance of wine, bread, and meat.\nAnd that is necessary for a man's body. In our land, no venomous beast can come from that one side. Between our land and the Turk's land is a river running, called Sid\u014d, which originates from Paradise on earth, and is filled with precious stones. Additionally, in our land, many small rivers run, which originate from this aforementioned river, and they too are filled with precious stones: Amethyst, Topaz, Sapphire, Carbonel, Ruby, and more that I cannot recall. In our land grows an herb called Parmanabel, and whoever bears it can conjure the devil of hell and make him say whatever he wishes, causing the devil to dare not enter our land. Furthermore, in our land, pepper grows in forests full of snakes and other venomous beasts.\nWhat it is ripe, let us send for our people and have them put that fire there. And when the venomous beasts flee away, we gather it and carry it to our houses, washing it in two or three waters, and then we dry it again. It also becomes black and good.\n\nAbout this passage, there is a fountain or conduit. Whoever drinks of this water three times will grow young, and if a man has been sick for thirty years and drinks of this same water, he will be healed. And a man seems to have eaten the best food and drunk the best drink of the world when he drinks of this fountain. This same fountain is full of the grace of the Holy Ghost. Whoever washes his body in this water will become young again for thirty years.\n\nAnd you shall know that I am holy in my mother's womb, and I am old, five hundred and sixty-one years old. And I have washed myself six times in that same water.\nIn our land is also a very perilous sea, and there can we have no passage with any kind of shipping, and then we carry it over with our Griffons.\nItem at that one side of this sea runs a small river, and therein are many precious stones. And also there grows a certain herb that is good for all manner of medicine.\nItem, you shall understand that between us and the Jews runs a great river that is full of precious stones. It is so strong in its current that no man can pass over it, except yesterday, and the parted shore took with her all that she found in her way. And this same land we must strongly keep for our enemies. Upon these costs we have .xl. strong castles, none stronger in the world. And they are well kept by people. To understand: 10,000 knights on horseback, 60,000 Crossbows, 15,000 longbows, and 40,000 other men on horseback well armed.\nThese castles are guarded because the great king of Israel cannot pass with his people. He is twice as strong as I am, and his land is twice as great as all Christendom and Turkey. He governs the second part of the world, and the great king of Israel has under him three hundred and four thousand kings, princes, dukes, earls, barons, knights, squires, and all these are subjects to the great king of Israel. If he could pass over this river with his people, they would kill both Christians and Turks. You should know that we recently passed by with eight or nine thousand men to buy such merchandise as they desire. But we do not allow them to enter within the walls of these castles. They buy it outside the walls of these fortresses. And they pay their merchants with plates of silver or gold because they have no other money. When they have finished their business, they return to their own land.\nAnd these castles are situated within a bowshot of each other. You should know that within a mile of these castles is a great city and a fair one, it being the strongest of all the world. This city is in the keeping of one of our kings, and he receives tribute from the great king of Israel. And every year he gives us 2,000 horses laden with gold, silver, and precious stones. Except for all the charges and costs that men incur in the city and these said castles. And when we wage war against them, we kill them all and allow no man to live. Therefore, they will keep no war against us. And the Jewish women are very beautiful, none fairer on earth nowadays living. And by this river, there is a sea where no man may pass, except those the wind strongly parts and then they pass with great haste. And they take all manner of precious stones. But they may sell none of them there, for we have taken them from our choice.\nIn part of our land is a hill where no man can dwell due to the heat of the sun, and there are many worms there that cannot live without fire. And by this same hill, we keep 40 men who do nothing but make fire. When these worms feel the fire, they come out of the earth and go into that fire. And there they spin like the worms that spin silk. From this same spinning, we make our clothing that we wore on feast days. And when they are foul, they are cast into the fire and become as fair as they were before.\n\nYou should understand that Saint Thomas performs more miracles than any saint in heaven. He comes bodily every year to his church and delivers a sermon, and you will hear more about him hereafter.\n\nThere are various peoples in our land, and there are people who have the body of a man and the head like a dog, and they are good at understanding their speech.\nThey will go into the sea for as long as it takes them to take what they want, and then come back, charged with fish. And bring them into your houses, for they have dwelling places under the earth. Then take some of their fish that we like, and they do great harm among our bees though they be wild. And they fight also against our archers.\n\nIn our land, there is also a kind of bird that lays its eggs in the sea. Twenty-one eggs and there hatch young birds, and those that fly away we sometimes catch, for they are good to eat when they are young. If there is any man who has lost his nature and eats of this same bird, he shall get it back and become as strong as ever he was before.\n\nAlso in our land is that same tree, the one with the holy cross or the robin.\nand this tree is dryead, and there is a great serpent which it keeps all year long, night and day, but alone on John's day and night, then sleeps the serpent or dragon. And then we go to the tree and take its crisma. And from this same tree is no more than three pods. Turn it secretly with great fear lest he sees us; for else he will kill us. And this same tree is a day's journey from the paradise of the earth, but what this serpent is when awake makes great mourning and sorrow. And this dragon has nine heads and two wings. And is as great as two horses. But for all that, it follows us steadily until we come to the sea again. And then turn it again. And there we bear that crisma to the patriarch of St. Thomas and he sanctifies it. And with them, we make all Christians. And the remainders we send to the patriarch of Jerusalem. And he sends it forth to the Pope of Rome.\nHe puts before us life and then sends all Christendom. Also, you shall understand when we go to war that we go before us with 12 kings, 12 rofers with gold and silver, really made with precious stones. And the other kings come after us with great streams and banners of silk and syndal, very richly wrought. You shall know that before us went 40,000 clerks and also many knights. And there are 200,000 men on foot without carriers, and carriers who go with the elephants and carry our baggage and vital supplies.\n\nYou shall understand also that as we go to fill the land, we put it in the keeping of the Patriarch of St. Thomas. And when we peaceably ride, we bear afore us a wooden cross in worship of our Lord Jesus Christ. Also, in the coming of every city stand three crosses made of wood for the remembrance of the passion of our Lord Jesus Christ.\nAnd when we ride peaceably, we also bear before us a basin full of earth to remind us that we come from earth and shall return to earth. We also bear another basin full of fine gold as a token that we are the noblest and mightiest kings of all the world.\n\nThere is no man in our land so hardy that dares break his wedlock. But if he did, he should be inconvenienced and burned. For our Lord himself has ordained marriage, therefore it should be kept because if we loved our Lord Jesus Christ, it is one of the sacraments of the holy church.\n\nNo man may make a lie in our land. If he did, he should be inconvenienced and slain. We are faithful in our saying and doing.\n\nYou should understand that every year we go visit the holy body of the prophet Daniel in our forest. We take with us 10 clerks and as many knights, and 100 castles built upon Oliphants, to keep us from the dragons which have seven heads.\nAnd there are those who dwell in that forest. And in that same place, the seasons change on the trees, fair and green during winter and summer. The forest is great, about a 3.5 to 40-day journey. And the two patriarchs are before us at the table, as they have the power of the pope of Rome. And we have as many abbots in our land as there are days in a year, fifteen more. And each one of them comes once a year and says mass on St. Thomas' altar. And I, Pope John, say mass as well in the great feast days of the year. And for this reason, I am called Pope John. For I priest after the showing of the sacrifice of the altars. And I, Pope John, was sanctified before I was born. For the Lord sent his angel to my father and said to him, \"Make a palace, which shall be of God's grace and a chamber of paradise for your coming son. He shall be the greatest king of the world, and he shall live for a long time.\nSo whoever plays in this palace comes to have no hunger or thirst. He shall not die, and as soon as my father was wakeful, he was very merry and incontinent, beginning to make this palace like you shall hear. At the first coming of this palace is made of crystal and its covering is of precious stones, and within it really wrought with stars, like if it were the heavens. And that paving is also of crystal, and within this same palace there are no widows. And within this same palace are twenty-four pillars of fine gold and of precious stones of all kinds. And I am at great feast days of the year and St. Thomas preaches in the midst of this palace to the people. And within this same palace is a conduit or a fountain, like wine in dripping / so whoever drinks from it desires no other food or drink, and no one can tell from whence it comes or whither it goes.\nAlso there is another great mercy in this same palace when we shall go to dinner. So is there no manner of food prepared for us? Not is there any manner of instruments to prepare food with all. But there comes before us all manner of delicious food that comes there through the Holy Ghost. And it is not well possible to write all manner of goodness that is in our land. And you shall understand that we write nothing to you but the truth. For if we should write lies to you, God and St. Thomas would punish us, for we would lose all our dignity and our worship.\n\nAnd we pray you that you will write to us again with the bearer of this letter. And send to us again a good knight of the generation of France.\n\nAnd we pray the king of France that he will recommend us to the mighty king of England. And also to all other kings who dwell beyond the sea, thou that are christened. And we pray God that He will give you the grace of the Holy Spirit. Amen.\nWritten in our holy palaces at the birth of myself. Five hundred and seven. Printed by me, John of Doesborowe.", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "The description and foundation of the Holy Apostolic Hospital and Confraternity of the Holy Ghost in Rome:\n\nFor those who wish to know how the Apostolic hospital and Confraternity of the Holy Ghost in Rome was first founded and by whom it was established and in what place it is built: in the following little treatise, it will be declared.\n\nFirstly, you should know that this said hospital is built near the water of Tiber, on this side of the bridge of the pope, and next to the bridge (which now is in decay and ruin) that is called the bridge of Nero. And where now stands the vineyard of the said hospital, sometime stood the palaces of Nero.\nAnd where the church of the said hospitall now stands, Nero built a house, called Taberna meritoria, or the House of Mercy. In this place, at the hour of Jesus' birth, a fountain of oil sprang forth from the ground in the sight of all people, in the same house being received were ancient gentlemen and soldiers who had fought in battles for the public wealth, and in their old age had fallen into poverty and were unable to help themselves; there they were honestly nursed in the said house.\nAnd since our Catholic faith has been established and expanded in the said place, a beautiful church was built there in the worship of God and of the Virgin Mary, called Sancta Maria. Also in the said hospital, provisions were made to receive sick people. There were three to four beds where you would sometimes see three to four sick people and more. Additionally, children given to the said hospital for governance: for as many as they have (both in the said Hospital and in the countryside), those children pay a ducat a month for each, and some pay a mark or more. They keep men there as religious men, some craftsmen, and some servants. Likewise, they keep maiden children there until they are marriageable, and then they marry them honorably at the dispensation of the said hospital.\nIn the said hospital, there are priests and religious men who serve God day and night. There are also three hundred and forty-six hospitals belonging to the said hospital, located in various countries, where the aforementioned works of mercy are accomplished. Daily, in the said hospital, there is a dole of bread and food given to the poor from morning to noon. In the said hospital, there are many servants who receive wages, and there are also many soldiers who guard and defend certain castles, such as the castle of Saint Sever Trier and others on the borders of the heretics. Pope Innocent VIII, Alexander VI, Pius III, and II.\nand also our holy father Pope Leo, who now sees the great cost and charge of the said hospital, which they are not able to sustain without the charity and alms of Christ's people: therefore, our said holy father has confirmed and extended the confraternity and all the indulgences of the said hospital, willing that it should be published and conducted in all places within Christendom, as it appears in the bulls and vulgaries of the said holy father.\n\nAlso, the said indulgence and confraternity were never nullified, revoked, nor violated: but always augmented. The works of mercy of the said hospital are daily increased by the help of good Christian people, and primarily within this Realm by the sacred majesty of the most mighty King of England, the most reverent father my lord Cardinal and legate, my lord the Archbishop of Canterbury Primate of England, and of all other prelates.\nAlso conducted by the very religious persons of the said hospitall and order of the Holy Ghost: among whom is a special Commissary, who may make and ordain perpetually the said confraternity and indulge in all churches, where he and his substitutes shall erect the aforementioned pardon. Therefore, such a great and dignified pardon, given for so holy a cause, ought not to be refused, but with great devotion should be desired by both the living and the dead.\nAnd finally, though no pardon was granted to the said hospice, yet for the honor of God, and to fulfill the marks of mercy, every Christian man and woman ought to put their helping hands to the sustenance of the poor people and other works of charity that he daily did in the said hospice. To the end that for their good deeds (done in this world), they may obtain the joy of paradise and reign with the Father and the Son, and the Holy Ghost, world without end. Amen.\nThus ends.", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "For every one of what state or condition he be, shall have the right value of his gold or other, forbidden and stamped as holy bullion, as men have set and ordained the right value as nearly as possible by the mark: unces, quarts, troy ounces, and assays of various sorts of pieces of gold. Where men commonly find most of which value by good deliberation of counsel and is changed in the mouth of December, Anno lxxxxix.\n\nThe mark:\n22. 5 shillings 11 pence 11 grains\nThe once:\n21 shillings 15 pence 11 grains the English\n29 pence 12 grains\nThe half:\n16 pence 19 grains\nThe quartier:\n9 pence 9 grains 3\nThe troy:\n4 pence 4 grains 3\nThe dews:\n2 pence 2 grains 1 qtr 3 grains\nThe aes:\n1 penny 1 mite 3 qtr\nThe mark:\n24 shillings 4 pence 9 grains\nThe unce:\nij lxv s xij mitis.\nthe English.\nxxxiv d flax\nthe half English\nxvi d r. flax\nthe quarter.\nvij d i qt\nthe troy\niii d r qt.\nthe dews\ni d\nthe asses\nthe market\nxxxi lix ivij svij d ix m\nthe vice\nii lix ivij. s- iij d xxij m\nthe English\nxxxij. d xij mitis\nthe half English\nxvi d vi mitis r\nthe quarter\nviij d iij mitis i qt\nthe troy\niii d i mitis r.\nthe dews\ni d iij qt.\nthe asses\ni d\nthe market.\nxxxi lii vij s iij. d xiiij. m r\nthe vice\nij lix iij s iiij d xx m.\nthe English\nxxxij d i mitis i mitis\nthe half English\nxv d i mitis\nthe quarter\nviij d is\nthe troy\niii d\nthe dews\ni d\nthe asses\nxxiij mitis r.\nthe market\nxxi lii is v d xxi mitis\nthe vice\nij lix iij s vid xviii mitis\nthe English\nxxxi d xxi mitis i qt\nthe half English\nxv d xxij mitis r\nthe quarter.\nvij d xxij mitis\nthe try\niij d xvij mitis r\nthe dews\ni d xxij mitis\nthe asses\nxxij mitis r.\nthe market\nxxi lii is id vd xxi mitis\nthe vice\nij lix iij s vij d vm r\nthe English\nxxxi d xiiij mitis\nthe half English\nxv d xix mit{is}.\nthe quater\nvij d xxi mit{is} \u0290\nthe troye\niij d xxij mt iij q\u0304t\nthe dewes.\ni d xxiij mit{is} i q\u0304t \u0290\nthe aes\nxxiij mit{is} \u0290\nThe marke\nxxi li\u0304 ij s xi d.\nthe vnce\nij li\u0304 xij s x d ix mit{is}\nthe englice\nxxxi d xviij m\nthe half englice\nxv d xxi mit{is}.\nthe quartier\nvij d xxij mit{is}\nthe troye\niij d xi mit{is} i q\u0304t\nthe dewes\ni d xvij mit{is} \u0290\nthe aes\nxxiij mit{is} iij q\u0304t\nThe marke\nxx li\u0304 xviij s vi d xxij m\nthe vnce\nij li\u0304 xij s iij d xx mi. \u0290\nthe englice\nxxxi d xi mit{is}\nthe half englice\nxv d xvij mit{is}\nthe quatier\nvij d xx mit{is} \u0290\nthe troye\niij d xxij mit{is} i q\u0304t\nthe dewes\ni d xxiij mit{is}\nthe aes\nxxiij mit{is} \u0290\nthe marke\nxvij li\u0304 xiiij s v d iij mit{is}.\nthe vnce\nij li\u0304 iiij s\u0304 iij d xv mit{is} i q\u0304t\nthe englice\nxxvi d xiiij mit{is}.\nthe half englice\nxiij d vij mit{is}\nthe quartier.\nvi d rvmit{is} \u0290.\nthe troye\nij d vij mit{is} iij q\u0304t\nthe dewes\ni d xv mit{is} iij q\u0304t\nthe aes\nxix mit{is} iij q\u0304t.\nthe marke\nxvij li\u0304 ij s viij d xij mit\nthe vnce\nij li\u0304 ij s x d i mit{is} \u0290\n[The English: 50 shillings, 12 pence (1/2 English halfpenny), 25 pence, 10 shillings and 4 pence (1/4 English farthing), 3 pence, 5 shillings and 12 pence, 20 shillings and 12 pence, 3 pence, 20 shillings and 12 pence, 50 shillings, 18 pence (1/2 English penny), 25 pence, 10 shillings and 18 pence, 1/4 English penny, 15 shillings and 3 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny, 1/4 English penny, 15 shillings, 12 pence, 1/2 English penny, 1/4 English penny,\n[The following text is likely an old inventory or list written in a shorthand or abbreviated form. I have attempted to clean and expand the text as much as possible while preserving the original content. However, some parts may still be unclear or require further context.\n\nthe English church.\n24 and a half tons it is.\nthe half English church.\n6 tons.\nthe quarter.\n4 tons and a half.\nthe treasury.\n2 tons 19.\nthe dews.\n1 ton and a half.\nthe ashes.\n15 and a half tons.\nthe market.\n14 pounds 19 shillings 6 pence.\nthe vice.\n356 shillings and 6 pence.\nthe English.\n24 tons.\nthe half English.\n6 tons.\nthe quarter.\n4 tons.\nthe treasury.\n19 tons.\nthe dews.\n1 ton and a half.\nthe ashes.\n16 tons.\nthe market.\n14 pounds 15 shillings 12 pence.\nthe vice.\n324 shillings and 12 pence.\nthe English.\n20 tons.\nthe half English.\n3 tons.\nthe quarter.\n11 tons and a half.\nthe treasury.\n18 tons and a half.\nthe dews.\n1 ton and a half.\nthe ashes.\n16 tons.\nthe market.\n12 pounds 15 shillings.\nthe vice.\n312 shillings.\nthe English.]\nxxi d i mit{is} \u0290.\nthe half englise.\nx d xij mit{is} iij q\u0304t.\nthe quatier\nv d vi mit{is} i q\u0304t \u0290\nthe troye\nij d xv m.\nthe dewes\ni d vij mit{is} \u0290\nthe aes\nxv mit{is} iij q\u0304t\nthe marke\nxiij li\u0304 viij s iiij d xx mit{is}\nthe vnce\nxxxiij s vi d xiiij m \u0290\nthe englice.\nxx d ij mit{is} \u0290\nthe half englice\nx d i mit{is} i q\u0304t.\nthe quatier\nv d \u0290 mit{is} i \u0290 q\u0304t.\nthe troye\nij d \u0290 i q\u0304t of amit{is}\nthe dewes\ni d vi mit{is}.\nthe aes\nxv mit{is}\nthe marke\nxiij li\u0304 i s i d vij mit{is}.\nthe vnce\nxxxij s\u0304 vij d xvi mt{is}\nthe englice\nxix d xiiij mit{is}\nthe half englice\nix d xix mit{is}\nthe quatier\niiij d xxi mit{is} \u0290\nthe troye\nij d x mit{is} iij q\u0304t\nthe dewes\ni d v mite i q\u0304t\u0290.\nthe aes\nxiiij mit{is} \u0290\nthe marke\nxi li\u0304 v s iiij d iiij mit{is}\nthe vnce\nxxviij s ij d \u0290 mite\nthe englice.\nxvi d xxi mit{is} \u0290\nthe half englice\nviij d x mit{is} iij q\u0304t\nthe quatier\niiij d v mit{is} i q\u0304t \u0290\nthe troye\nij d ij mit{is} \u0290. \u0290 q\u0304t\nthe dewes\ni di mit{is}\nthe aes\nxij mit{is} \u0290\nThe aes\nxij mit{is} \u0290\nThe marke\nxij li\u0304 v s\u0304 x d.\nThe vnce\n[ix] d [xviij] m. The English.\nThe quarter.\n[iiiij] d [xiiij] m. The troy.\nA dew.\n[i] d [iii] m. The ass.\n[xij] m. The market.\n[xxviij] s [viij] d [xvij] m. The English.\nThe half English.\n[viij] d [xij] m. The quarter.\n[iiij] d [v] m. The troy.\nA dew.\n[i] d [m] m. The ass.\n[xij] m. The market.\n[xi] li\u0304 vi s [iiij] d [xij] m. The vice.\n[xxvi] s [iij] d [iiij] m. The English.\nThe six. The English.\n[x] d [xxij] m. The half English.\n[viij] d [xi] m. The quarter.\n[iiij] d [v] m. The troy.\nA dew.\n[i] d [m] m. The ass.\n[xij] m. The market.\n[x] li\u0304 s [iiij] d [xij] m. The mark.\n[xxvi] s [ij] d [i] m. The vice.\nThe English.\n[xv] d [xvi] m. The English.\nThe half English.\n[vij] d [xx] m. The quarter.\n[iij] d [xxij] m.\nThe troy.\n[i] d [xxij] m.\nA dew.\n[xxij] m. The ass.\n[xi] m. The market.\n[ix li\\_ xis\\_ v d xxij. m\\_,\nThe unc.\nxxij s\\_ xi d v mi iij q\\_t\nThe English.\niiij d viij mit\\_ is\\_ r\nThe half English\nvij d iiij mit\\_ is\\_ i\nThe quarter\niij d xiiij mit\\_ is\\_ r q\\_t.\nThe trove\ni d xix mit\\_ is\nThe dews.\nxxi mit\\_ is\\_ r\nThe ass.\nx mit\\_ is\\_ iij q\\_t\nThe mark\nxiiij li\\_ xvi s i d iij mit\\_ is\nThe unc.\nxxvij s vi m. r\nThe English\nxxij d v mit\\_ is\nThe r English\nxi d ij mit\\_ is\\_ r.\nthe quarter\nv d xiij mit\\_ is\\_ i r. q\\_t\nthe trove\nij d xviij mit\\_ is\nthe dews\ni d ix mit\\_ is\\_ i q\\_t\nthe ass.\nxvi mit\\_ is\\_ r.\nthe mark\nxvi li\\_ xi s xxij mit\\_ is\nthe unc.\nij li\\_ i s iiij d xv mit\\_ is\nEnglish\nxxiiij d xx mit\\_ is\nthe half English\nxij d x mit\\_ is.\nthe quarter\nvi d v mit\\_ is\nthe trove\niij d ij mit\\_ is\\_ r\nthe dews\ni d xiij mit\\_ is\\_ i q\\_t\nthe ass.\nxvij mit\\_ is\\_ r\nthe mark\nxijli\\_ ix s x d xiij mi.\nthe unc.\nxxxiij. s viij d xix m r\nThe English\nxx d v mit\\_ is\\_ r\nthe half English.\nx d ij mit\\_ is\\_ iij q\\_t.\nthe quarter\nv d i mite i q\\_t r.\nthe trove\nij d xij mit\\_ is\\_ r q\\_t\nthe dews\ni d vi mit\\_ is\\_ i q\\_t\nthe ass.\nxv mit\\_ is\\_ r q\\_t.]\n[The market: 24 pounds 10 shillings 6 pence, The unc: 36 shillings 15 pence, The English: 20 shillings 20 pence, The half English: 10 shillings, The quartier: 1 shilling, The troy: 2 shillings 17 pence, The dews: 1 shilling, The asses: 15 pence, The market: 17 pounds 14 shillings 8 pence, The unc: 324 shillings 288 pence, The English: 20 shillings, The half English: 10 shillings, The quartier: 20 shillings, The troy: 2 shillings 12 pence, The dews: 1 shilling, The asses: 15 shillings, The market: 15 pounds 10 shillings, The unc: 39 shillings 20 pence, The English: 11 shillings, The half English: 5 shillings, The quartier: 20 shillings, The troy: 2 shillings, The dews: 1 shilling, The asses: 15 shillings, The market: 15 pounds 1 shilling, The unc: 39 shillings, The English: 11 shillings, The half English: 5 shillings, The quartier: 20 shillings, The troy: 2 shillings, The dews: 1 shilling, The asses: 15 shillings, The market: 15 pounds, The unc: 39 shillings, The English: 11 shillings, The half English: 5 shillings, The quartier: 20 shillings, The troy: 2 shillings, The dews: 1 shilling, The asses: 15 shillings, Face and reverse of coin: The market: 17 pounds 14 shillings, The unc: 324 shillings 288 pence, The English: 20 shillings, The half English: 10 shillings, The quartier: 20 shillings, The troy: 2 shillings 12 pence, The dews: 1 shilling, The asses: 15 shillings, The troy: 2 shillings, The dews: 1 shilling]\ni. This is a coin with the mark \"xvij li\u0304\" on both faces. The obverse: the image and inscription \"The marke xvij li\u0304\" and \"the vice ij li\u0304 ij s vi d. the english.\" The reverse: \"ij s i d xij mit{is}. the half english. xij d xviij mit{is}. the quartier vi d ix mit{is}. the troye iij d iiij mit{is}.\"\n\nii. This is a coin with the mark \"xix mit{is} \u0290 q\u0304t\" on both faces. The obverse: \"The marke xvi li\u0304 xiij. s\u0304 iiij d. the vice ij li\u0304 is viij d. the english.\" The reverse: \"ij s i d. the half english. xij d xij mit{is}. the quartier vi d vi mit{is}. the troye iij d iij mit{is}. the dewes i d xiij mit{is}.\"\n\nItem these two gold coins to be recognized as those of Dormont. They should weigh similarly to the gold coins in the market \"unce &c{is}.\"\nface and reverse of coin:\nthe mark: xv. liii. xviij. s. viij. d.\nthe unc: i. lix. xix. s. x. d.\nthe penny: xxij. g. is. d. xxi. mitis. \u0292.\nthe half penny: xi. d. xxij. mitis. iij. q.t.\nthe quarter: v. d. xvi. mitis. \u0292. q.t.\nthe troy: i. j. d. xxiij. mitis. \u0292.\nthe debt: i. d. mitis. iij. q.t.\nthe asses: xvij. mitis. iij. q.t. \u0292.\n\nface and reverse of coin:\nthe mark: xiiij. liii. xviij. s.\nthe unc: xxvij. s. iij. d.\nthe penny: xxij. d. viij. mitis.\nthe half penny: xi. d. iiij. mitis.\nthe quarter: v. d. xiiij. mitis.\nthe troy: i. j. d. xix. mitis.\nthe debt: i. d. x. mitis.\nthe asses: xvi. mitis. iij. q.t.\nItem one troy weight could hold one mark, one mark could hold six pence. The pence could hold twenty englices. The englices could hold thirty-four asses.\n\nItem one troy weight could hold one mark. One mark could hold six pence. The pence could hold twenty English coins. The English coins could hold thirty-four asses.\nThe half English hold 16 asses.\nThe quartier hold 8 asses.\nThe Troyes hold 2 women.\nThe dewes hold 2 asses.\n\nAfterwards, the first duke of Ostrijck, duke of Burgundy, of Brabant, and others are ordered that the money of gold and silver following shall have course with it in their lands and let the price be written by the ordinance not long made and published on the 25th day of December in the year MCCC LXXXIX.\n\nThis money of gold may be weighed 2 asses a piece. Understand that the half crown quarters of nobles and others, little pieces of gold, shall not be more than one ass lighter. Hold in of their ordinances above written, and by the penalties and punishments prescribed in the published ordinance.\n\nIn the market, there are 4 shillings and 4 pence.\nThe great real of Ostreich. of Rvi\u0292, in market XXVIIJ s VI d g{is}.\nThe half and the quartiers after the rate\nThe English nobility with the rose XXXIV in the market\nXIIJ s II d g{is}\nThe half rose nobility LXIIJ in the market\nVII s I d g{is}.\nThe quartier rose nobility C. XXVIJ in the market\nIII s VI d \u0292. g{is}\nThe English nobility Henry XXXVI in the market\nXII s VI d g{is}\nThe half Henry nobility LXXIJ in the market\nIII d g{is}.\nThe quartier of the hare nobility, C. XLIV in the market\nIII s I d \u0292 g{is}\nThe fleish nobility XXXVI in the market\nXII s g{is}\nThe half fleish nobility LXXIJ in the market\nVI s g{is}\nThe quartier of them after the rate.\nThe angell of England XLVIIJ in the market.\nIX s V d i English g{is}\nThe half angell of England LXXXXVI in the market.\nIIJ. s VIJ d IIIM g{is}\nThe gold lyon LI in the market\nVII s IIJ d g{is}\nThe two parts of the lyon LXXXVIJ in the market\nIIJ s X d \u0292 g{is} IIJ. m\nThe third part of the lyon C LXXVII in the market\nIJ s V d VIIM g{is}.\nThe gold rider. 70 in the market\n6s 6d gold\nThe half gold rider. 60 in the market\n3s 3d gold\nThe French crown with the sun 70 in market\n6s 1d gold\nthe half of them according to the rate\n The dochet of Hunger 69 in the market\n6s 6d gold\nThe salvage 711. in the market\n6s 3d gold\nThe dochet of Italy 711 in the market\n6s 3d gold\nThe William shield. 711 in the market\n3s 10d gold\nThe old French crown 711 in market\n5s 11d gold\nThe half old French crown after the rate\n The scutkins 699 in market\n5s 11d gold\nThe Joseph shield. 699 in market\n3s 2d gold\nThe thing that men have minted and now shall mint of 692 in it market\n3s 2d gold\nThe Bourgon andreas gyldon 692 in the market\n3s 10d gold\nThe half andre as gyldon\n of. 464 in the market\n2s 5d gold\nThe Ghelres rider 692 in the market\n3s gold\nThe Utrecht gyldon David with the arms off Bourgon and none other 696 in the market\n3s gold.\nThe Philippus Clinckaert LXXVI in the market - 3 shillings, 6 pence, g{is}\nThe half Philippus Clinckaert after the rate - The Louenshen Peeter LXXVI in the market - 3 shillings, 4 pence, g{is}\nThe Fredericus and Bayers Gyldon LXXXIX in the market - 3 shillings, 5 pence, g{is}\nThe Arnoldus Gyldon of LXXXXI in the market - 2 shillings, 5 pence, g{is}\nThe Postulaten with the arms Bourboon and others - LXXXI in the market - 2 shillings, 9 pence, g{is}\n25 in the market - 3 shillings, 7 pence, g{is}\nface and reverse of coin with inscription\nface and reverse of coin with inscription\nface and reverse of coin with inscription\nface and reverse of coin with inscription\nface and reverse of coin with inscription\nface and reverse of coin with inscription\nface and reverse of coin with inscription\nface and reverse of coin with inscription\nface and reverse of coin with inscription\nface and reverse of coin with inscription\nface and reverse of coin with inscription\nface and reverse of coin with inscription\nThe great silver ryal\n12 pence, g{is}\nthe silver fleys\n6 pence, g{is}\nThe new doble stool\n4 d's is\nThe singing of it is\n2 d's is.\nThe doble stool with the two lions bearing\n4 d's is\nThe singing of them after the rate.\nThe doble stool's form and Charles\n4 d's is.\nThe singing and quarters after the rate.\nThe Joseph's brasens\n3 d's is.\nThe melancholy heads named sleepers\n18. d's is\nThe heads and likenesses of money of Saxony\n16 d's is\nThe old form of name.\n2 d's is\nThe French blanks having a bow before the cross and two crowns\n2. d's is\nFace and reverse of coin\nOther French blanks named designs having the cross between. Four lilies without crowns 40 metals flowing\nFace and reverse of coin\nIt the great half and quarters minted within our mints and none other shall go. First, the golden fleece's mark\n2. ounces. In the mark\n2 English ounces 1 quarter. 1 troy ounce.\nThe great real of Ostrijc XVI i the market in the mar, the halfes & quartiers after the rate the Herryc's nobility XXXVIII in the mar, 4. English i quarter in Troye i aes, The flemsy nobility XXXVI in the mar, 4 English i quarter in Troye i dewes & i aes, The halfes of the same after the rate, The age of Ingland LXVIII in the mar, 3 English i quartier in Troye i aes, The gold lyon LX in the mark, 2 English i quartier i dewes i aes, The towers of the lyon LXXXVIII i the mar, 1 English i quartier & i dewes, The thirde of the same C. LXXVIII i the mar, 1 English i quartier i Troye & i aes, The gold rider LXX in the mark, 2 English i quartier i dewes scares, The crown with the sun like the rod, The halfes of the same C XL in the mar, 1 English i Troye & 1 aes. The dokate of Hungary LXIX in the mar, 2 English i quart i dewes i aes scares.\nThe document of Italy the salary. The Wilhelm is shield ye olde French crown been of lxxij in the market\nC II. in the tower of the salary. i moon English one half English scallops\nThe scut Joseph's shield lxxiij in the marke.\nC II. in the mark i English i troyes dewes aes half\nThe phys Gyldon yt me now minted the Burgundians and Andreas Gyldon.\nthe geldres rid lxxijii. in the mark\nC II. English i troyes aes and one aes\nThe vtrechs Gyldon David.\nThe phys Clickaert\nthe loves pet of lxvi in the mark\nC II. English I. troyes scallops\nThe Frederic and Beyers Gildo. lxxviij in the market.\nweighing. 2 English. 1 dewes scallops\nThe Arnold is Gildo. lxxxxij. in the mark\nweighs. 1 English 12 quatiers\nThe postolaet with the harms off Bourbon and wt the hownd. lxxxi in the mark.\nweighs 2 eagle scales\nThe gold coruorsters Gildos. lxxv in the market.\nC II. English 2 troyes and one aes.\nItem: One penny is made up of 24 grains and 27 grains. This is one penny in weight.\n6d 11g (six pennies and eleven grains)\nthe nobel with roses\n-\nthe half\n3d\nthe nobel\n-\nthe half\n1d 12g (one penny and twelve grains)\nthe angle of ingot.\n3d 6g\nthe half of them\n2d 16g (two pennyweights)\nThe gold flies\n3d 12g\nthe gold lion.\n3d 6g\nthe third part of that\n2d 4g\nThe docet of Hungary\n2d 19g\nthe crown weight is the same.\n2d 15g\nthe gold rider\n2d 15g\nthe docet of Italy\n2d 14g\nthe old crown\n2d 14g\nthe salute\n2d 14g\nthe William shield\n2d 14g\nthe shoot\n2d 11g\nthe Joseph shield\n2d 11g\nThe burgess' address\n2d 13g\nthe Philos gold\n2d 13g\nthe Gheltersh ride\nThe four-and-fourth graybeard: the corusator goldsh.\nFour-and-nineteenth graybeards: the treasurer goldsh.\nFour-and-sixteenth graybeards: the phus clinckart.\nFour-and-sixteenth graybeards: the louensh Peter.\nFour-and-sixteenth graybeards: the bayers goldsh.\nFour-and-eleventh graybeard: the federitus.\nThe postelate with the harms of Bourbon and with the hand.\nFour-and-ninth graybeards: the Arnoldus goldsh.\nFour-and-twoscore graybeards: the Arnoldus goldsh.\n\nItem, the penny fine of gold is worth twenty-four stivers, that is, two shillings and fourpence.\nThe graybeard of fine gold is worth twenty-eight and a half shillings.\n\nThis following have been the pieces of gold that were ordered on behalf of my sovereign lord, the Archduke of Austria and others, which now go forth and shall be above the valuation made in the ordinance and published in the year 1499.\n\nface and reverse of coin\nface and reverse of coin\n\nFirst, the Castilian of fine gold, weighing three pounds, the mark\nNine shillings and sixpence.\n\nface and reverse of coin\nThe document of Spain. weighing 35.1 kg (133 sg)\nThe document of the same of 70.1 kg (247.5 sg). similar to the document of higher value\n6.6 kg (23 sg)\nFront and reverse of coin\nThe document minted in Portugal. named cruzes of 70.1 kg (247.5 sg) in the mark\nvalued at 6.6 kg (23 sg)\n\nThis is the English weight of the:\nThe Castilian fine gold. 0.375 kg (1.25 troy oz) in\n2.25 kg (7.93 troy oz). 1 quartier. 1 troy ounce\nThe document of Spain. 35.1 kg (133 sg)\n2.25 kg (7.93 troy oz) and 1 troy ounce\nThe document of the same. 70.1 kg (247.5 sg)\n2.25 kg (7.93 troy oz) and 1 troy ounce\nThe cruzes of Portugal of 70.1 kg (247.5 sg)\n2.25 kg (7.93 troy oz) and 1 troy ounce\nThe Castilian\n1.25 kg (4.41 troy oz)\nThe document\n0.25 kg (0.88 troy oz)\nThe cruzes\n0.25 kg (0.88 troy oz)", "creation_year": 1520, "creation_year_earliest": 1520, "creation_year_latest": 1520, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
]