[
{"source_document": "", "creation_year": 1511, "culture": " English\n", "content": "Produced by Meredith Bach and the Online Distributed\nProofreading Team at https://www.pgdp.net (This file was\nproduced from images generously made available by The\nInternet Archive/Canadian Libraries.)\n  The English Scholar's Library\n  of Old and Modern Works.\n  Edited by EDWARD ARBER, F.S.A., etc.,\n  _LECTURER IN ENGLISH LITERATURE ETC.,\n  UNIVERSITY COLLEGE, LONDON._\n  SIMON FISH,\n  _of Gray's Inn, Gentleman_.\n  A SUPPLICATION\n  FOR THE BEGGARS.\n  Only to be obtained by _postal_ application to\n  EDWARD ARBER, _at Southgate, London, N.; England_.\n  _UNWIN BROS., IMP._] Eighteen Pence. [_CHILWORTH & LONDON._\n  To\n  _my Godfathers in English Literature_,\n  HENRY MORLEY, ESQ.,\n  _PROFESSOR OF ENGLISH LITERATURE_,\n  UNIVERSITY COLLEGE, LONDON.\n  AND\n  HENRY PYNE, ESQ.,\n  Late _ASSISTANT TITHE COMMISSIONER_,\n  ST. JAMES'S SQUARE, LONDON.\n  _this_\n  Old Series\n  with blended admiration and gratitude,\n  filially_\n  Inscribed.\nThe English Scholar's Library etc.\n_A Supplication for the Beggars._\n[Spring of 1529.]\n  The English Scholar's Library of\n  Old and Modern Works.\n  [SIMON FISH,\n  of Gray's Inn, Gentleman.]\n  _A Supplication for the Beggars._\n  [Spring of 1529.]\n  Edited by EDWARD ARBER, F.S.A., etc.,\n  _LECTURER IN ENGLISH LITERATURE ETC.,\n  UNIVERSITY COLLEGE, LONDON._\n  SOUTHGATE, LONDON, N.\n  (_All rights reserved._)\n_CONTENTS._\n  1. _The yearly exactions from the people taken by this greedy\n     They have a Tenth part of all produce, wages and profits            4\n     What money pull they in by probates of testaments, privy\n     tithes, men's offerings to their pilgrimages and at their\n     first masses; by masses and _diriges_, by mortuaries, hearing\n     of confessions (yet keeping thereof no secrecy), hallowing of\n     churches, by cursing of men and absolving them for money; by\n     extortion &c.; and by the quarterage from every household to\n     each of the Five Orders of begging Friars, which equals\n     400 years ago, of all this they had not a penny                     4\n     These locusts own also one Third of the land                        5\n     Or in all more than half of the substance of the realm              5\n     Yet they are not in number, one to every hundred men, or one\n     in every four hundred men women and children                        5\n     Neither could the Danes or Saxons haue conquered this land, if\n     they had left such a sort [_company_] of idle gluttons behind\n     them; nor noble King ARTHUR have resisted the Emperor LUCIUS,\n     if such yearly exactions had been taken of his people; nor the\n     Greeks so long continued the siege of Troy, if they had had to\n     find for such an idle sort of cormorants at home; nor the\n     Romans conquered the world, if their people had been thus\n     yearly oppressed; nor the Turk haue now so gained on\n     Christendom, if he had in his empire such locusts to devour\n     Nothing but to translate all rule, power &c. from your Grace\n     to themselves, and to incite to disobedience and rebellion          6\n     Truly nothing but to have to do with every man's wife, every\n  4. _Yea, who is able to number the great and broad bottomless\n     ocean sea full of evils, that this mischievous and sinful\n     generation is able to bring upon us? unpunished!_                   7\n  5. _What remedy? Make laws against them?_ I am in doubt whether\n     ye are able. Are they not stronger in your own parliament\n     So captive are your laws unto them, that no man that they\n     list to excommunicate may be admitted to sue any action in\n     Neither have they any coulour [_pretence_] to gather these\n     yearly exactions but they say they pray to GOD to deliver\n     our souls from purgatory. If that were true we should give\n     a hundred times as much. But many men of great literature\n     say there is no purgatory: and that if there were and that\n     the Pope may deliver one soul for money, he may deliver him\n     as well without money; if one, a thousand; if a thousand,\n  6. _But what remedy? To make many hospitals for the relief of\n     the poor people?_ Nay, truly! The more the worse. For ever\n     the fat of the whole foundation hangeth on the priests'\n  7. Set these sturdy loobies abroad in the world to get\n     themselves wives, to get their living with their labour\n     in the sweat of their faces, according to the commandment\n_BIBLIOGRAPHY OF SIMON FISH'S WORKS._\nA Supplication for the Beggers.\nISSUES IN HIS LIFETIME.\nA. _As a separate publication._\n1. [1529. Printed abroad.] 8vo. See title at _p._ 1. Wholly printed in a\nclear italic type.\n2. 1529. [Printed abroad.] 4to. Klagbrieff oder supplication der armen\nd\u00fcrfftigen in Engenlandt \u00a6 an den Konig daselb gestellet \u00a6 widder die\nreychen geystlichen bettler. [A Letter of Complaint or Supplication of the\nnecessitous poor in England shewn to the King thereof against the rich\nspiritual beggars] M.D.XXIX. [with a preface by SEBASTIAN FRANCK.] Black\nletter.\n3. 1530. [Printed abroad.] 8vo. Supplicatorius Libellus pauperum, et\negentium nomine, Henricho VIII. Serenissimo Angli\u00e6 regi etc. oblatus,\ncontra quotidianas religiosorum ibidem iniurias et impiam auariciam. Ex\nAnglico in latinum versus. M.D.XXX.\nIn the same type and style as No. 1. and with an engraved framework on the\ntitle page that may eventually lead to a knowledge of the foreign printer\nof both the editions.\nB. _With other Works._\nNone known.\nISSUES SINCE HIS DEATH.\nA. _As a separate publication._\n4. 1546. [London] Fol. A supplication of the poore Commons. Prov. 21 Chap.\n\u00b6 Whereunto is added the Supplication of Beggers, [In the same style and\ntype as No. 3. below, and therefore printed by WILLIAM HYLL.] In the\nheading the \"Supplicacyon of Beggers\" is assigned to 1524, which is wrong\nby five years.\n5. 1845. London. 8vo. A Supplicacyon for the Beggers. [100 copies only\nprinted.]\n7. 15. Aug. 1878 Southgate, London, N. 8vo. The present impression.\nB. _With other Works._\n8a 1563. London. Fol. This tract is reprinted, with notes by JOHN FOX in\nhis _Actes and Monumentes etc._\n8b. 1570. London. Fol.}\n8c. 1576. London. Fol.} And so in all later editions of the _Book of\n8d. 1583. London. Fol.}\n9. 1871. London. 8vo. _Early English Text Society. Extra Series. No. 13_,\n1871. \"Four Supplications. 1529-1553 A.D.\" The first of these is \"A\nSupplicacyon for the Beggers written about the year 1529, by SIMON FISH.\nNow re-edited by FREDERICK J. FURNIVALL.\"\nThe Summe of the Scripture.\nISSUES IN HIS LIFETIME.\nA. _As a separate publication._\n1. [Winter of 1529-1530. Printed abroad.] 8vo. The only copy at present\nknown is in the British Museum. C. 37. 2/2. The title page is torn off,\napparently for the safety of the first possessors.\nB. _With other Works._\nNone known.\nISSUES SINCE HIS DEATH.\nA. _As a separate publication._\n2. 1547. London, W. HERBERT, _Typ. Amt._ i. 616, _Ed._ 1785, quotes an\nedition by JOHN DAY.\n3. 11. Dec. 1548. [London.] 8vo. The summe of the holy Scripture, and\nordinarye of the Chrystian teachyng, the true christian fayth, by the\nwhiche we be all iustified. And of the vertu of Baptisme, after the\nteachynge of the Gospell and of the Apostles, With an information howe all\nestattes should lyue according to the Gospell very necessary for all\nChristian people to knowe. \u00b6 Anno. M.d.xlviii.\n[COLOPHON]: Imprynted at London, at the signe of the Hyll, at the west\ndore of Paules. By Wyllyam Hill. And there to be sold. Anno 1548. The 11\nof Decembre. _Cum Gratia et Privilegio ad Imprimendum solum._ The press\nmark of the British Museum copy is 4401. b. 2.\nB. _With Other Works._\nNone known.\nINTRODUCTION.\nSIR THOMAS MORE, who at that time was but Chancellor of the Duchy of\nLancaster, was made Lord Chancellor in the room of Cardinal WOLSEY on\nSunday, the 24th of October 1529.\nThe following undated work--the second of his controversial ones--was\ntherefore written, printed and published prior to that day, and while as\nyet he held the lower dignity of the ducal Chancellorship.\n\u00b6 The supplycacyon of soulys Made by syr Thomas More knyght councellour to\nour souerayn lorde the Kynge and chauncellour of hys Duchy of Lancaster.\n\u00b6 Agaynst the supplycacyon of beggars.\nAt fol. xx. of this work occurs the following important passage, which,\nwhile crediting the Reformers with a greater science in attack, and a more\nfar-reaching design in their writings than they actually possessed: fixes\nwith precision the year of the first distribution in England of SIMON\nFISH's _Supplicacyon for the Beggers_, and with that its sequence in our\nearly Protestant printed literature--\nFor the techyng and prechyng of all whych thyngys / thys beggers proctour\nor rather the dyuels proctour with other beggers that la[c]k grace and\nnether beg nor lo[o]ke for none: bere all thys theyr malyce and wrathe to\nthe churche of C[h]ryste. And seynge there ys no way for attaynyng theyr\nentent but one of the twayn / yat ys to wyt eyther playnly to wryte\nagaynst the fayth and the sacramentys (wheryn yf they gat them credence\nand obtaynyd / they then se[e] well the church must nedys fall therwyth)\nor els to labour agaynst the church alone / and get the clergye dystroyd /\nwhereuppon they parceyue well that the fayth and sacramentes wo[u]ld not\nfayle to decay: they parceyuyng thys / haue therfore furste assayd the\nfurst way all redy / sendyng forth Tyndals translacyon of the _new\ntestament_ in such wyse handled as yt shuld haue bene the fountayn and\nwell spryng of all theyr hole heresyes. For he had corrupted and purposely\nchanged in many placys the text / wyth such wordys as he myght make yt\nseme to the vnlerned people / that the scripture affirmed theyr heresyes\nit selfe. Then cam sone after out in prynt _the dyaloge_ of freere Roy and\nfrere Hyerome / _betwene ye father and ye sonne_ [_Preface dated\nArgentine_ (Strasburg), _31 August, 1527_] agaynst ye sacrament of ye\naulter: and the blasphemouse boke entytled _the beryeng of the masse_\n[i.e. _Rede me and be not wroth_ / printed at Strasburg early in 1528].\nThen cam forth after Tyndals wykkyd boke of _Mammona_ [_Dated Marburg, 8\nMay 1528_] / and after that his more wykkyd boke of obydyence [_Dated\nMarburg, 2 October 1528_]. In whych bokys afore specyfyed they go forth\nplaynly agaynst the fayth and holy sacramentis of Crystys church / and\nmost especyally agaynst the blyssed sacrament of ye aulter / wyth as\nvylanous wordes as the wre[t]ches cou[l]d deuyse. But when they haue\nperceuyd by experyence yat good people abhorred theyr abomynable bokes:\nthen they beyng therby lerned yat the furst way was not ye best for ye\nfurtherance of theyr purpose / haue now determined them selfe to assay the\nsecunde way / that ys to witte yat forberynge to wryte so openly and\ndyrectly agaynste all the fayth and the sacramentys as good crysten men\ncoulde not abyde the redyng / they wolde / wyth lyttell towchyng of theyre\nother heresyes / make one boke specially agaynst ye church and loke how\nthat wold proue.\nThe previous controversial work produced by Sir THOMAS MORE had but\nrecently appeared under the title of\n\u00b6 A dialoge of syr Thomas More knighte: one of the counsayll of oure\nsouerayne lorde the kyng and chauncellor of hys duchy of Lancaster. Wherin\nbe treatyd diuers matters / as of the veneration and worshyp of ymagys and\nrelyques / prayng to sayntys / and goyng on pylgrymage. Wyth many othere\nthyngys touchyng the pestelent sect of Luther and Tyndale / by th[e] one\nbegone in Saxony / and by th[e] other laboryd to be brought in to Englond.\n[COLOPHON]. Emprynted at London at the sygne of the meremayd at Powlys\ngate next to chepe syde in the moneth of June the yere of our lord.\nM.C.C.XXIX. _Cum priuilegio Regali._\nOf this extraordinarily scarce first edition, there is a copy in the\nCorporation Library, London.\nAs Sir THOMAS MORE felt it necessary to write this second work, of the\n_Supplicacyon of Soulys, after_ he had composed his _Dialogue_ the\nprinting of which was finished in June 1529; and as his _Supplicacyon_\ncertainly was written and published prior to his advancement on the 24th\nOctober following: it is conclusive that S. Fish's tract had not appeared\n_before_ he was writing the _Dialogue_, and therefore that the date of its\ndistribution must by this internal evidence, be fixed as in the spring or\nsummer of 1529; however that date may conflict with early testimony, such\nas incorrect lists of prohibited books, assigning it to 1524, 1526, etc.\nYet JOHN FOX in his _Actes and Monumentes_, [Third Edition] _fol._ 987,\n_Ed._ 1576, states that was\n     \"Throwen and scattered at the procession in Westminster vpon\n     Candlemas day [? _2nd February 1529_] before kyng Henry the viij, for\n     him to read and peruse.\"\nWe have been unable to verify this procession at Westminster on this\nparticular date, and think that if it had been so, Sir THOMAS MORE would\nhave surely noticed to the _Supplicacyon_ while writing the _Dialogue_,\nthe printing of which was in progress during the next four months. He may,\nhowever, have thought it necessary to write a special book against S.\nFISH's tract, with its distinct line of attack as he has accurately stated\nit.\nIt will be seen from the Bibliography that this date of the Spring of 1529\nquite harmonizes with those of the contemporary German and Latin\ntranslations; which, naturally, would be prompt. It is also not\ninconsistent with the following allusion at p. 30 to Cardinal WOLSEY's\nstill holding the Lord Chancellorship.\n\u00b6 And this is by the reason that the chief instrument of youre lawe ye[a]\nthe chief of your counsell and he whiche hath your swerde in his hond to\nwhome also all the other instrumentes are obedient is alweys a spirituell\nman.\nSo much, then, as to the certain approximate date of the publication. FOX\nis quite wrong in assuming as he does in the following paragraph that this\nwork was the occasion of Bishop TONSTAL's _Prohibition_ of the 24th\nOctober 1526, _i.e._ more than two years previously.\nAfter that the Clergye of England, and especially the Cardinall,\nvnderstoode these bookes of the _Beggars supplication_ aforesayd, to be\nstrawne abroade in the streetes of London, and also before the kyng. The\nsayd Cardinall caused not onely his seruauntes diligently to attend to\ngather them vp, that they should not come into the kynges handes, but also\nwhen he vnderstode, that the king had receaued one or two of them, he came\nvnto the kynges Maiesty saying: \"If it shall please your grace, here are\ndiuers seditious persons which haue scattered abroad books conteyning\nmanifest errours and heresies\" desiryng his grace to beware of them.\nWhereupon the kyng putting his hand in his bosome, tooke out one of the\nbookes and deliuered it vnto the Cardinall. Then the Cardinall, together\nwith the Byshops, consulted _&c._\nII.\nWe now come to the only authoritative account of our Author, as it is\nrecorded in the same Third Edition of the _Actes and Monumentes &c., p.\n\u00b6 _The story of M_[_aster_]. _Simon Fishe._\nBefore the tyme of M[aster]. Bilney, and the fall of the Cardinall, I\nshould haue placed the story of Symon Fish with the booke called the\n_Supplication of Beggars_, declaryng how and by what meanes it came to the\nkynges hand, and what effect therof followed after, in the reformation of\nmany thynges, especially of the Clergy. But the missyng of a few yeares in\nthis matter, breaketh no great square in our story, though it be now\nentred here which should haue come in sixe yeares before.\nFOX is writing of 1531, and therefore intends us to understand that the\npresent narrative begins in 1525.\nThe maner and circumstaunce of the matter is this:\nAfter that the light of the Gospel workyng mightely in Germanie, began to\nspread his beames here also in England, great styrre and alteration\nfollowed in the harts of many: so that colored hypocrisie and false\ndoctrine, and painted holynes began to be espyed more and more by the\nreadyng of Gods word. The authoritie of the Bishop of Rome, and the glory\nof his Cardinals was not so high, but such as had fresh wittes sparcled\nwith Gods grace, began to espy Christ from Antichrist, that is, true\nsinceritie, from counterfait religion. In the number of whom, was the sayd\nM[aster]. Symon Fish, a Gentleman of Grayes Inne.\n[Sidenote: _Ex certa relatione, vivoque testimonio propri\u00e6 ipsius\nconiugis._]\nIt happened the first yeare that this Gentleman came to London to dwell,\nwhich was about the yeare of our Lord 1525 [_i.e. between 25 Mar. 1525 and\n24 Mar. 1526_] that there was a certaine play or interlude made by one\nMaster Roo of the same Inne Gentleman, in which play partly was matter\nagaynst the Cardinal Wolsey. And where none durst take vpon them to play\nthat part, whiche touched the sayd Cardinall, this foresayd M. Fish tooke\nupon him to do it, whereupon great displeasure ensued agaynst him, vpon\nthe Cardinals part: In so much as he beyng pursued by the sayd Cardinall,\nthe same night that this Tragedie was playd, was compelled of force to\nvoyde his owne house, and so fled ouer the Sea vnto Tyndall.\nWe will here interrupt the Martyrologist's account, with EDWARD HALLE's\ndescription of this \"goodly disguisyng.\" It occurs at _fol._ 155 of the\nhistory of the eighteenth year of the reign of Henry VIII. [22 April 1526\nto 21 April 1527] in his _Vnion of the two noble and illustrate families\nof Lancastre and York &c._ 1548.\nThis Christmas [1526] was a goodly disguisyng plaied at Greis inne, whiche\nwas compiled for the moste part, by Master Jhon Roo, seriant at the law.\n[some] xx. yere past, and long before the Cardinall had any aucthoritie,\nthe effecte of the plaie was, that lord Gouernaunce was ruled by\nDissipacion and Negligence, by whose misgouernance and euil order, lady\nPublike Wele was put from gouernance: which caused _Rumor Populi_, Inward\nGrudge and Disdain of Wanton Souereignetie, to rise with a greate\nmultitude, to expell Negligence and Dissipacion, and to restore Publike\nWelth again to her estate, which was so doen.\nThis plaie was so set furth with riche and costly apparel, with straunge\ndiuises of Maskes and morrishes [_morris dancers_] that it was highly\npraised of all menne, sauing of the Cardinall, whiche imagined that the\nplaie had been diuised of hym, and in a great furie sent for the said\nmaster Roo, and toke from hym his Coyfe, and sent hym to the Flete, and\nafter he sent for the yong gentlemen, that plaied in the plaie, and them\nhighley rebuked and thretened, and sent one of them called Thomas Moyle of\nKent to the Flete. But by the meanes of frendes Master Roo and he were\ndeliuered at last.\nThis plaie sore displeased the Cardinall, and yet it was neuer meante to\nhym, as you haue harde, wherfore many wisemen grudged to see hym take it\nso hartely, and euer the Cardinall saied that the kyng was highly\ndispleased with it, and spake nothyng of hymself.\nThere is no question as to the date of this \"disguisyng.\" Archbishop\nWARHAM on the 6th February 1527, wrote to his chaplain, HENRY GOLDE, from\nKnolle that he \"Has received his letters, dated London, 6 Feb., stating\nthat Mr. Roo is committed to the Tower for making a certain play. Is sorry\nsuch a matter should be taken in earnest.\" _Letters &c. HENRY VIII._ Ed.\nIt would seem however that FISH either did not go or did not stay long\nabroad at this time. STRYPE (_Eccles. Mem. I. Part II, pp. 63-5. Ed.\n1822_) has printed, from the Registers of the Bishops of LONDON, the\nConfession in 1528 of ROBERT NECTON (a person of position, whose brother\nbecame Sheriff of Norwich in 1530), by which it appears that during the\nprevious eighteen months, that is from about the beginning of 1527, our\nAuthor was \"dwellyng by the Wight Friars in London;\" and was actively\nengaged in the importation and circulation of TYNDALE's _New Testaments_,\na perfectly hazardous work at that time.\nPossibly this Confession was the occasion of a first or a renewed flight\nby FISH to the Continent, and therefore the ultimate cause of the present\nlittle work in the following year.\nWe now resume FOX's account, which was evidently derived from FISH's wife,\nwhen she was in old age.\nVpon occasion wherof the next yeare folowyng this booke was made (being\nabout the yeare 1527) and so not long after in the yeare (as I suppose)\n1528 [_which by the old reckoning ended on the 24 Mar. 1529_]. was sent\nouer to the Lady Anne Bulleyne, who then lay at a place not farre from the\nCourt. Which booke her brother seyng in her hand, tooke it and read it,\nand gaue it [to] her agayne, willyng her earnestly to giue it to the kyng,\nwhich thyng she so dyd.\nThis was (as I gather) about the yeare of our Lord 1528 [-1529].\nThe kyng after he had receaued the booke, demaunded of her \"who made it.\"\nWhereunto she aunswered and sayd, \"a certaine subiect of his, one Fish,\nwho was fled out of the Realme for feare of the Cardinall.\"\nAfter the kyng had kept the booke in his bosome iij. or iiij. dayes, as is\ncredibly reported, such knowledge was giuen by the kynges seruauntes to\nthe wife of ye sayd Symon Fishe, yat she might boldly send for her\nhusband, without all perill or daunger. Whereupon she thereby beyng\nincouraged, came first and made sute to the kyng for the safe returne of\nher husband. Who vnderstandyng whose wife she was, shewed a maruelous\ngentle and chearefull countenaunce towardes her, askyng \"where her husband\nwas.\" She aunswered, \"if it like your grace, not farre of[f].\" Then sayth\nhe, \"fetch him, and he shal come and go safe without perill, and no man\nshal do him harme,\" saying moreouer, \"that hee had [had] much wrong that\nhee was from her so long:\" who had bene absent now the space of two yeares\nand a halfe,\n     Which from Christmas 1526 would bring us to June 1529, which\n     corroborates the internal evidence above quoted. FOX evidently now\n     confuses together two different interviews with the King. The first\n     at the Court in June 1529; the other on horseback with the King,\n     followed afterwards by his Message to Sir T. MORE in the winter of\n     1529-30, within six months after which S. FISH dies. His wife never\n     would have been admitted to the Court, if she had had a daughter ill\n     of the plague at home.\nIn the whiche meane tyme, the Cardinall was deposed, as is aforeshewed,\nand M[aster]. More set in his place of the Chauncellourshyp.\nThus Fishes wife beyng emboldened by the kynges wordes, went immediatly to\nher husband beyng lately come ouer, and lying priuely within a myle of the\nCourt, and brought him to the kyng: which appeareth to be about the yeare\nof our Lord. 1530.\nWhen the kyng saw hym, and vnderstood he was the authour of the booke, he\ncame and embraced him with louing countenance: who after long talke: for\nthe space of iij. or iiij. houres, as they were ridyng together on\nhuntyng, at length dimitted him, and bad him \"take home his wife, for she\nhad taken great paynes for him.\" Who answered the kyng agayne and sayd, he\n\"durst not so do, for fear of Syr Thomas More then Chauncellor, and\nStoksley then Bishop of London. This seemeth to be about the yeare of our\nThis bringing in of STOKESLEY as Bishop is only making confusion worse\nconfounded. STOKESLEY was consecrated to the see of London on the 27th\nNov. 1530. By that time, S. FISH had died of the plague which occurred in\nLondon and its suburbs in the summer of 1530; and which was so severe,\nthat on 22nd June of that year, the King prorogued the Parliament to the\nfollowing 1st October. _Letters &c. HENRY VIII._ Ed. by J. S. BREWER,\nThe Martyrologist, throughout, seems to be right as to his facts, but\nwrong as to his dates.\nThe kyng takyng his signet of[f] his finger, willed hym to haue hym\nreommended to the Lord Chauncellour, chargyng him not to bee so hardy to\nworke him any harme.\nMaster Fishe receiuyng the kynges signet, went and declared hys message to\nthe Lord Chauncellour, who tooke it as sufficient for his owne discharge,\nbut asked him \"if he had any thynge for the discharge of his wife:\" for\nshe a litle before had by chaunce displeased the Friers, for not sufferyng\nthem to say their Gospels in Latine in her house, as they did in others,\nvnlesse they would say it in English. Whereupon the Lord Chauncellour,\nthough he had discharged the man, yet leauyng not his grudge towardes the\nwife, the next morning sent his man for her to appeare before hym: who,\nhad it not bene for her young daughter, which then lay sicke of the\nplague, had bene lyke to come to much trouble.\nOf the which plague her husband, the said Master Fish deceasing with in\nhalf a yeare, she afterward maryed to one Master James Baynham, Syr\nAlexander Baynhams sonne, a worshypful Knight of Glo[uce]stershyre. The\nwhich foresayd Master James Baynham, not long after, [1 May 1532] was\nburned, as incontinently after in the processe of this story, shall\nappeare.\nAnd thus much concernyng Symon Fishe the author of the _booke of beggars_,\nwho also translated a booke called _the Summe of the Scripture_ out of the\nDutch [_i.e. German_].\nNow commeth an other note of one Edmund Moddys the kynges footeman,\ntouchyng the same matter.\nThis M[aster]. Moddys beyng with the kyng in talke of religion, and of the\nnew bookes that were come from beyond the seas, sayde \"if it might please\nhys grace, he should see such a booke, as was maruell to heare of.\" The\nkyng demaunded \"what they were.\" He sayd, \"two of your Merchauntes, George\nElyot, and George Robinson.\" The kyng [ap]poynted a tyme to speake with\nthem. When they came before his presence in a priuye [_private_] closet,\nhe demaunded \"what they had to saye, or to shew him\" One of them said \"yat\nthere was a boke come to their hands, which they were there to shew his\ngrace.\" When he saw it, hee demaunded \"if any of them could read it.\"\n\"Yea\" sayd George Elyot, \"if it please your grace to heare it,\" \"I thought\nso\" sayd the kyng, \"for if neede were thou canst say it without booke.\"\nThe whole booke beyng read out, the kyng made a long pause, and then sayd,\n\"if a man should pull downe an old stone wall and begyn at the lower part,\nthe vpper part thereof might chaunce to fall vpon his head:\" and then he\ntooke the booke and put it into his deske, and commaunded them vpon their\nallegiance, that they should not tell to any man, that he had sene the\nbooke.\nIII.\nTo this account we may add two notices. Sir T. MORE replying in his\n_Apology_ to the \"Pacifier\" [CHRISTOPHER SAINT GERMAIN] in the spring of\n1533, gives at _fol._ 124, the following account of our Author's death--\nAnd these men in the iudgement of thys pytuouse pacyfyer be not dyscrete /\nbut yet they haue he sayth a good zele though. And thys good zele hadde,\nye wote well, Simon Fysshe when he made the supplycacyon of beggers. But\ngod gaue hym such grace afterwarde, that he was sory for that good zele,\nand repented hym selfe and came into the chyrche agayne, and forsoke and\nforsware all the whole hyll of those heresyes, out of whiche the fountayne\nof that same good zele sprange. [Also at _p._ 881, _Workes. Ed. 1557_.]\nThis is contrary to the tenour of everything else that we know of the man:\nbut Sir T. MORE, possessing such excellent means of obtaining information,\nmay nevertheless be true.\nLastly. ANTHONY \u00c0 WOOD in his _Ath. Oxon._ i. 59, _Ed._ 1813, while giving\nus the wrong year of his death, tells us of his place of burial.\nAt length being overtaken by the pestilence, died of it in fifteen hundred\nthirty and one, and was buried in the church of St. Dunstan (in the West).\nTYNDALE had often preached in this church.\nIV.\nWhat a picture of the cruel, unclean and hypocritical monkery that was\neating at the heart's core of English society is given to us in this terse\nand brave little book? Abate from its calculations whatever in fairness\nSir T. MORE would have wished us to deduct; we cannot but shudder as we\ntry to realize the then social condition of our country; and all the more,\nwhen we remember that the fountain of all this unmercifulness, impurity\nand ignorance was found in the very persons who professed to be, and who\nshould have been the Divine Teachers of our nation. It argues, too, much\nfor the virility of the English race, that it could have sustained, in\ngradually increasing intensity, such a widespread mass of festering and\ncorroding blotches of vice, and could by and bye throw it off altogether;\nso that in subsequent ages no other nation has surpassed us in manhood.\nIt is marvellous to us how the ecclesiastical fungus could have ever so\nblotted out of sight both the royal prerogative and the people's\nliberties. Was not HENRY VIII the man for this hour? A bold lusty and\nmasterful one, imperious and impatient of check, full of the animal\nenjoyment of life; yet a remarkable Theologian, a crafty Statesman, a true\nEnglishman. Often referred to in the literature of this time as \"our Lord\nand Master.\" Had England ever had such a Master! ever such a Lord of life\nand limb since? A character to the personal humouring and gratification of\nwhom, such an one as WOLSEY devoted his whole soul and directed all the\npowers of the State.\nHow necessary was so strong a ruler for our national disruption with Rome!\nIt is not easy for us to realize what an amazingly difficult thing that\nwrench was. MODDYS' story witnesses to us of the King's great perplexity.\nBy what difficult disillusions, what slow and painful thoughtfulness did\nHENRY's mind travel from the _Assertio_ of 1522 and the consequent\n_Defensor fidei_, to the destruction of the monasteries in 1536. Truly, if\nin this \"passion\" he vacillated or made mistakes; we may consider the\ninherent difficulty of disbelief in what--despite its increasing\ncorruptions--had been the unbroken faith of this country for a thousand\nyears.\nWe call the disillusionists, the Reformers; but FISH describes them as\n     men of greate litterature and iudgement that for the love they haue\n     vnto the trouth and vnto the comen welth haue not feared to put theim\n     silf ynto the greatest infamie that may be, in abiection of all the\n     world, ye[a] in perill of deth to declare theyre oppinion.... _p._\nUndoubtedly HENRY personally was the secular Apostle of the first phase of\nour Reformation. The section of doctrinal Protestants was politically\ninsignificant: and it may be fairly doubted whether the King could have\ncarried the nation with him, but that in the experience of every\nintelligent Englishman, the cup of the iniquity of the priesthood was full\nto overflowing. He was aided by the strong general reaction of our simple\nhumanity against the horrid sensuality, the scientific villany offered to\nit by the supposed special agents of Almighty GOD in the name of, and\ncloaked under the authority believed to have been given to them from the\never blessed Trinity.\nMorality is the lowest expression of religion, the forerunner of faith. No\nreligion can be of GOD which does not instinctively preassume in its\nvotaries the constant striving after the highest and purest moral\nexcellence. It is an intolerable matter, beyond all possible sufferance,\nwhen religion is made to pander to sensuality and extortion. How bitter a\nthing this was to this barrister of Gray's Inn, may be seen in the strange\nterms of terror and ravin with which he characterizes these \"strong,\npuissant, counterfeit holy, and idle beggars.\" To the untravelled\nEnglishman of Henry VIII's reign, \"cormorants\" must have meant some like\ndevouring griffins, and \"locusts\" as a ruthless irremediable and fearful\nplague without end. By such mental conceptions of utter desolation,\nimpoverishment and misery does our Author express the bitterness of the\nthen proved experience by Englishmen, of the combined hierarchy and\nmonkery of Rome.\nAll which is for our consideration in estimating the necessity and policy\nof the subsequent suppression of the monasteries.\nThese representations are also some mitigation of what is sometimes\nthought to be the Protestant frenzy of our great Martyrologist, whose\nwords of burning reprobation of the Papal system of his time seem often to\nus to be extravagant; because, by the good providence of GOD, we are\nhardly capable of realizing the widespread and scientific villany of the\ndelusions and enormities against which he protested.\n\u00b6 A Supplicacyon for the Beggers.\n  TO THE KING OVRE\n  souereygne lorde.\nMost lamentably compleyneth theyre wofull mysery vnto youre highnes youre\npoore daily bedemen the wretched hidous monstres (on whome scarcely for\nhorror any yie dare loke) the foule vnhappy sorte of lepres, and other\nsore people, nedy, impotent, blinde, lame, and sike, that live onely by\nalmesse, howe that theyre nombre is daily so sore encreased that all the\nalmesse of all the weldisposed people of this youre realme is not halfe\nynough for to susteine theim, but that for verey constreint they die for\nhunger. And this most pestilent mischief is comen vppon youre saide poore\nbeedmen by the reason that there is yn the tymes of youre noble\npredecessours passed craftily crept ynto this your realme an other sort\n(not of impotent but) of strong puissaunt and counterfeit holy, and ydell\nbeggers and vacabundes whiche syns the tyme of theyre first entre by all\nthe craft and wilinesse of Satan are nowe encreased vnder your sight not\nonely into a great nombre, but also ynto a kingdome. These are (not the\nherdes, but the rauinous wolues going in herdes clothing deuouring the\nflocke) the Bisshoppes, Abbottes, Priours, Deacons, Archedeacons,\nSuffraganes, Prestes, Monkes Chanons, Freres, Pardoners and Somners. And\nwho is abill to nombre this idell rauinous sort whiche (setting all\nlaboure a side) haue begged so importunatly that they haue gotten ynto\ntheyre hondes more then the therd part of all youre Realme. The goodliest\nlordshippes, maners, londes, and territories, are theyrs. Besides this\nthey haue the tenth part of all the corne, medowe, pasture, grasse, wolle,\ncoltes, calues, lambes, pigges, gese, and chikens. Ouer and bisides the\ntenth part of euery seruauntes wages the tenth part of the wolle, milke,\nhony, waxe, chese, and butter. Ye[a] and they loke so narowly vppon theyre\nproufittes that the poore wyues must be countable to theym of euery tenth\neg or elles she gettith not her ryghtes at ester shalbe taken as an\nheretike. hereto haue they theire foure offering daies. whate money pull\nthey yn by probates of testamentes, priuy tithes, and by mennes offeringes\nto theyre pilgremages, and at theyre first masses? Euery man and childe\nthat is buried must pay sumwhat for masses and diriges to be song for him\nor elles they will accuse the de[a]des frendes and executours of heresie.\nwhate money get they by mortuaries, by hearing of confessions (and yet\nthey wil kepe therof no counceyle) by halowing of churches altares\nsuperaltares chapelles and belles, by cursing of men and absoluing theim\nagein for money? what a multitude of money gather the pardoners in a yere?\nHowe moche money get the Somners by extorcion yn a yere, by assityng the\npeople to the commissaries court and afterward releasing th[e] apparaunce\nfor money? Finally, the infinite nombre of begging freres whate get they\nyn a yere? Here if it please your grace to marke ye shall se a thing farre\nout of ioynt. There are withyn youre realme of Englond. lij. thousand\nparisshe churches. And this stonding that there be but tenne houshouldes\nyn euery parisshe yet are there fiue hundreth thousand and twenty thousand\nhoushouldes. And of euery of these houshouldes hath euery of the fiue\nordres of freres a peny a quarter for euery ordre, that is for all the\nfiue ordres fiue pens a quarter for every house. That is for all the fiue\nordres. xx.d. a yere of euery house. Summa fiue hundreth thousand and\ntwenty thousand quarters of angels.\nThat is. cclx. thousand half angels. Summa. cxxx. thousand angels. Summa\ntotalis. xliij. thousand poundes and. cccxxxiij. li. vi.s. viij.d.\nsterling. wherof not foure hundreth yeres passed they had not one peny. Oh\ngreuous and peynfull exactions thus yerely to be paied. from the whiche\nthe people of your nobill predecessours the kinges of the auncient Britons\neuer stode fre And this wil they haue or els they wil procure him that\nwill not giue it theim to be taken as an heretike. whate tiraunt euer\noppressed the people like this cruell and vengeable generacion? whate\nsubiectes shall be abill to helpe theire prince that be after this facion\nyerely polled? whate good christen people can be abill to socoure vs pore\nlepres blinde sore, and lame, that be thus yerely oppressed? Is it any\nmerueille that youre people so compleine of pouertie? Is it any merueile\nthat the taxes fiftenes and subsidies that your grace most tenderly of\ngreat compassion hath taken emong your people to defend theim from the\nthretened ruine of theire comon welth haue bin so sloughtfully, ye[a]\npainfully leuied? Seing that almost the vtmost peny that mought haue bin\nleuied hath ben gathered bifore yerely by this rauinous cruell and\ninsatiabill generacion The danes nether the saxons yn the time of the\nauncient Britons shulde neuer haue ben abill to haue brought theire armies\nfrom so farre hither ynto your lond to haue conquered it if they had had\nat that time suche a sort of idell glotons to finde at home. The nobill\nking Arthur had neuer ben abill to haue caried his armie to the fote of\nthe mountaines to resist the coming downe of lucius the Emperoure if suche\nyerely exaction had ben taken of his people. The grekes had neuer ben\nabill to haue so long continued at the siege of Troie if they had had at\nhome suche an idell sort of cormorauntes to finde. The auncient Romains\nhad neuer ben abil to haue put all the hole worlde vnder theyre obeisaunce\nif theyre people had byn thus yerely oppressed. The Turke nowe yn youre\ntyme shulde neuer be abill to get so moche grounde of cristendome if he\nhad yn his empire suche a sort of locustes to deuoure his substance. Ley\nthen these sommes to the forseid therd part of the possessions of the\nrealme that ye may se whether it drawe nighe vnto the half of the hole\nsubstaunce of the realme or not, So shall ye finde that it draweth ferre\naboue. Nowe let vs then compare the nombre of this vnkind idell sort vnto\nthe nombre of the laye people and we shall se whether it be indifferently\nshifted or not that they shuld haue half.\nCompare theim to the nombre of men, so are they not the. C. person.\nCompare theim to men wimen and children, then are they not the. CCCC.\nparson yn nombre. One part therfore yn foure hundreth partes deuided were\nto moche for theim except they did laboure. whate an vnequal burthen is it\nthat they haue half with the multitude and are not the. CCCC. parson of\ntheire nombre? whate tongue is abill to tell that euer there was eny comon\nwelth so sore oppressed sins the worlde first began?\n\u00b6 And whate do al these gredy sort of sturdy idell holy theues with these\nyerely exactions that they take of the people? Truely nothing but exempt\ntheim silues from th[e] obedience of your grace. Nothing but translate all\nrule power lordishippe auctorite obedience and dignite from your grace\nvnto theim. Nothing but that all your subiectes shulde fall ynto\ndisobedience and rebellion ageinst your grace and be vnder theim. As they\ndid vnto your nobill predecessour king Iohn: whiche forbicause that he\nwolde haue punisshed certeyn traytours that had conspired with the frenche\nking to haue deposed him from his crowne and dignite (emong the whiche a\nclerke called Stephen whome afterward ageinst the kinges will the Pope\nmade Bisshoppe of Caunterbury was one) enterdited his Lond. For the whiche\nmater your most nobill realme wrongfully (alas for shame) hath stond\ntributary (not vnto any kind temporall prince, but vnto a cruell\ndeuelisshe bloudsupper dronken in the bloude of the sayntes and marters of\nchrist) euersins. Here were an holy sort of prelates that thus cruelly\ncoude punisshe suche a rightuous kinge, all his realme, and succession for\ndoing right.\n\u00b6 Here were a charitable sort of holy men that coude thus enterdite an\nhole realme, and plucke awey th[e] obedience of the people from theyre\nnaturall liege lorde and kinge, for none other cause but for his\nrightuousnesse. Here were a blissed sort not of meke herdes but of\nbloudsuppers that coude set the frenche king vppon suche a rightuous\nprince to cause hym to lose his crowne and dignite to make effusion of the\nbloude of his people, oneles this good and blissed king of greate\ncompassion, more fearing and lamenting the sheding of the bloude of his\npeople then the losse of his crowne and dignite agaynst all right and\nconscience had submitted him silf vnto theym. O case most horrible that\neuer so nobill a king Realme, and succession shulde thus be made to stoupe\nto suche a sort of bloodsuppers. where was his swerde, power, crowne, and\ndignitie become wherby he mought haue done iustice yn this maner? where\nwas their obedience become that shuld haue byn subiect vnder his highe\npower yn this mater? Ye[a] where was the obedience of all his subiectes\nbecome that for mainteinaunce of the comon welth shulde haue holpen him\nmanfully to haue resisted these bloudsuppers to the shedinge of theyre\nbloude? was not all to gither by theyre polycy translated from this good\nking vnto theim. Ye[a] and what do they more? Truely nothing but applie\ntheym silues by all the sleyghtes they may haue to do with euery mannes\nwife, euery mannes doughter and euery mannes mayde that cukkoldrie and\nbaudrie shulde reigne ouer all emong your subiectes, that no man shulde\nknowe his owne childe that theyre bastardes might enherite the possessions\nof euery man to put the right begotten children clere beside theire\ninheritaunce yn subuersion of all estates and godly ordre. These be they\nthat by theire absteyning from mariage do let the generation of the people\nwher by all the realme at length if it shulde be continued shall be made\ndesert and inhabitable.\n\u00b6 These be they that haue made an hundreth thousand ydell hores yn your\nrealme whiche wolde haue gotten theyre lyuing honestly, yn the swete of\ntheyre faces had not theyre superfluous rychesse illected theym to vnclene\nlust and ydelnesse. These be they that corrupt the hole generation of\nmankind yn your realme, that catche the pokkes of one woman. and bere\ntheym to an other, that be brent wyth one woman, and bere it to an other,\nthat catche the lepry of one woman, and bere it to an other, ye[a] some\none of theym shall bo[a]st emong his felawes that he hath medled with an\nhundreth wymen. These be they that when they haue ones drawen mennes wiues\nto such incontinency spende awey theire husbondes goodes make the wimen to\nrunne awey from theire husbondes, ye[a], rynne awey them silues both with\nwif and goods, bring both man wife and children to ydelnesse theft and\nbeggeri.\n\u00b6 Ye[a] who is abill to nombre the greate and brode botomles occean see\nfull of euilles that this mischeuous and sinful generacion may laufully\nbring vppon vs vnponisshed. where is youre swerde, power, crowne, and\ndignitie, become that shuld punisshe (by punisshement of deth euen as\nother men are punisshed) the felonies, rapes, murdres, and treasons\ncommitted by this sinfull generacion? where is theire obedience become\nthat shulde be vnder your hyghe power yn this mater? ys not all to gither\ntranslated and exempt from your grace vnto theim? yes truely. whate an\ninfinite nombre of people might haue ben encreased to haue peopled the\nrealme if these sort of folke had ben maried like other men. what breche\nof matrimonie is there brought yn by theim? suche truely as was neuer sins\nthe worlde began emong the hole multitude of the hethen.\n\u00b6 who is she that wil set her hondes to worke to get. iij.d. a day and may\nhaue at lest. xx.d. a day to slepe an houre with a frere, a monke, or a\nprest? what is he that wolde laboure for a grote a day and may haue at\nlest. xij.d. a day to be baude to a prest, a monke, or a frere? whate a\nsort are there of theime that mari prestes souereigne ladies but to cloke\nthe prestes yncontinency and that they may haue a liuing of the prest\ntheime silues for theire laboure? Howe many thousandes doth suche\nlubricite bring to beggery theft and idelnesse whiche shuld haue kept\ntheire good name and haue set theim silues to worke had not ben this\nexcesse treasure of the spiritualtie?? whate honest man dare take any man\nor woman yn his seruice that hath ben at suche a scole with a spiritual\nman? Oh the greuous shipwrak of the comon welth, whiche yn auncient time\nbifore the coming yn of these rauinous wolues was so prosperous: that then\nthere were but fewe theues: ye[a] theft was at that tyme so rare that\nCesar was not compellid to make penalte of deth vppon felony as your grace\nmay well perceyue yn his institutes. There was also at that tyme but fewe\npore people and yet they did not begge but there was giuen theim ynough\nvnaxed, for there was at that time none of these rauinous wolues to axe it\nfrom theim as it apperith yn the actes of th[e] appostles. Is it any\nmerueill though there be nowe so many beggers, theues, and ydell people?\nNay truely.\n\u00b6 whate remedy: make lawes ageynst theim. I am yn doubt whether ye be\nable: Are they not stronger in your owne parliament house then your silfe?\nwhate a nombre of Bisshopes, abbotes, and priours are lordes of your\nparliament? are not all the lerned men in your realme in fee with theim to\nspeake yn your parliament house for theim ageinst your crowne, dignitie,\nand comon welth of your realme a fewe of youre owne lerned counsell onely\nexcepted? whate lawe can be made ageinst theim that may be aduaylable? who\nis he (though he be greued never so sore) for the murdre of his auncestre\nrauisshement of his wyfe, of his doughter, robbery, trespas, maiheme,\ndette, or eny other offence dare ley it theyre charge by any wey of\naccion, and if he do then is he by and by by theyre wilynesse accused of\nheresie. ye[a] they will so handle him or he passe that except he will\nbere a fagot for theyre pleasure he shal be excommunicate and then be all\nhis accions dasshed. So captyue are your lawes vnto theym that no man that\nthey lyst to excommunicat may be admitted to sue any accion in any of your\ncourtes. If eny man yn your sessions dare be so hardy to endyte a prest of\neny suche cryme he hath or the yere [_ere he_] go out suche a yoke of\nheresye leyd in his necke that it maketh him wisshe that he had not done\nit. Your grace may se whate a worke there is in London, howe the bisshoppe\nrageth for endyting of certayn curates of extorcion and incontinency the\nlast yere in the warmoll quest. Had not Richard hunne commenced accyon of\npremunire ageinst a prest he had bin yet a lyue and none heretik at all\nbut an honest man.\n\u00b6 Dyd not dyuers of your noble progenitours seynge theyre crowne and\ndignite runne ynto ruyne and to be thus craftely translated ynto the\nhondes of this myscheuous generacyon make dyuers statutes for the\nreformacyon therof, emong whiche the statute of mortmayne was one? to the\nintent that after that tyme they shulde haue no more gyuen vnto theim. But\nwhate avayled it? haue they not gotten ynto theyre hondes more londes sins\nthen eny duke in ynglond hath, the statute notwithstonding? Ye[a] haue\nthey not for all that translated ynto theyre hondes from your grace half\nyour kyngdome thoroughly? The hole name as reason is for the auncientie of\nyour kingdome whiche was bifore theyrs and out of the whiche theyrs is\ngrowen onely abiding with your grace? and of one kyngdome made tweyne: the\nspirituall kyngdome (as they call it) for they wyll be named first, And\nyour temporall kingdome, And whiche of these, ij. kingdomes suppose ye is\nlike to ouergrowe the other, ye[a] to put the other clere out of memory?\nTruely the kingdome of the bloudsuppers for to theym is giuen daily out of\nyour kingdome. And that that is ones gyuen theim comith neuer from theim\nagein. Suche lawes haue they that none of theim may nether gyue nor sell\nnothing.\n\u00b6 whate lawe can be made so stronge ageinst theim that they other with\nmoney or elles with other policy will not breake and set at nought? whate\nkingdome can endure that euer gyuith thus from him and receyueth nothing\nagein? O howe all the substaunce of your Realme forthwith your swerde,\npower, crowne, dignite, and obedience of your people, rynneth hedlong ynto\nthe insaciabill whyrlepole of these gredi goulafres to be swalowed and\ndevoured.\n\u00b6 Nether haue they eny other coloure to gather these yerely exaccions ynto\ntheyre hondes but that they sey they pray for vs to God to delyuer our\nsoules out of the paynes of purgatori without whose prayer they sey or at\nlest without the popes pardon we coude neuer be deliuered thens whiche if\nit be true then is it good reason that we gyue theim all these thinges all\nwere it C times as moche, But there be many men of greate litterature and\niudgement that for the love they haue vnto the trouth and vnto the comen\nwelth haue not feared to put theim silf ynto the greatest infamie that may\nbe, in abiection of all the world, ye[a] in perill of deth to declare\ntheyre oppinion in this mather whiche is that there is no purgatory but\nthat it is a thing inuented by the couitousnesse of the spiritualtie onely\nto translate all kingdomes from other princes vnto theim and that there is\nnot one word spoken of hit is al holy scripture. They sey also that if\nthere were a purgatory And also if that the pope with his pardons for\nmoney may deliuer one soule thens: he may deliuer him aswel without money,\nif he may deliuer one, he may deliuer a thousand: yf he may deliuer a\nthousand he may deliuer theim all, and so destroy purgatory. And then is\nhe a cruell tyraunt without all charite if he kepe theim there in pryson\nand in paine till men will giue him money.\n\u00b6 Lyke wyse saie they of all the hole sort of the spiritueltie that if\nthey will not pray for no man but for theim that gyue theim money they are\ntyrauntes and lakke charite, and suffer those soules to be punisshed and\npayned vncheritably for lacke of theyre prayers. These sort of folkes they\ncall heretikes, these they burne, these they rage ageinst, put to open\nshame and make theim bere fagottes. But whether they be heretikes or no,\nwell I wote that this purgatory and the Popes pardons is all the cause of\ntranslacion of your kingdome so fast into their hondes wherfore it is\nmanifest it can not be of christ, for he gaue more to the temporall\nkingdome, he hym silfe paid tribute to Cesar he toke nothing from hym but\ntaught that the highe powers shulde be alweys obei[e]d ye[a] he him silf\n(although he were most fre lorde of all and innocent) was obedient vnto\nthe highe powers vnto deth. This is the great scabbe why they will not let\nthe newe testament go a brode yn your moder tong lest men shulde espie\nthat they by theyre cloked ypochrisi do translate thus fast your kingdome\ninto theyre hondes, that they are not obedient vnto your highe power, that\nthey are cruell, vnclene, vnmerciful, and ypochrites, that thei seke not\nthe honour of Christ but their owne, that remission of sinnes are not\ngiuen by the popes pardon, but by Christ, for the sure feith and trust\nthat we haue in him. Here may your grace well perceyue that except ye\nsuffer theyre ypocrisie to be disclosed all is like to runne ynto theire\nhondes and as long as it is couered so long shall it seme to euery man to\nbe a greate ympiete not to gyue theim. For this I am sure your grace\nthinketh (as the truth is) I am as good as my father, whye may I not\naswell gyue theim as moche as my father did. And of this mynd I am sure\nare all the loordes knightes squir[e]s gentilmen and ye[o]men in englond\nye[a] and vntill it be disclosed all your peoole [_people_] will thinke\nthat your statute of mortmayne was neuer made with no good conscience\nseing that it taketh awey the liberte of your people in that they may not\nas laufully b[u]y theire soules out of purgatory by gyuing to the\nspiritualte as their predecessours did in tymes passed.\n\u00b6 wherfore if ye will eschewe the ruyne of your crowne and dignitie let\ntheir ypocrisye be vttered and that shalbe more spedfull in this mater\nthen all the lawes that may be made be they never so stronge. For to make\na lawe for to punisshe eny offender except it were more fit to giue other\nmen an ensample to beware to committe suche like offence, whate shuld yt\nauayle. Did not doctour Alyn most presumptuously nowe yn your tyme ageynst\nall this allegiaunce all that ever he coude to pull from you the knowledge\nof suche plees as [be]long vnto your hyghe courtes vnto an other court in\nderogacion of your crowne and dignite? Did not also doctor Horsey and his\ncomplices most heynously as all the world knoweth murdre in pryson that\nhonest marchaunt Richard hunne? For that he sued your writ of premunire\nagainst a prest that wrongfully held him in ple[a] in a spirituall court\nfor a mater wherof the knowlege belonged vnto your hyghe courtes. And\nwhate punisshement was there done that eny man may take example of to be\nware of lyke offence? truely none but that the one payd fiue hundreth\npoundes (as it is said to the b[u]ildinge of your sterre chamber) and when\nthat payment was ones passed the capteyns of his kingdome (because he\nfaught so manfully ageynst your crowne and dignitie) haue heped to him\nbenefice vpon benefice so that he is rewarded tenne tymes as moche. The\nother as it is seid payde sixe hundreth poundes for him and his complices\nwhiche forbicause that he had lyke wyse faught so manfully ageynst your\ncrowne and dignite was ymmediatly (as he had opteyned your most gracyous\npardon) promoted by the capiteynes of his kingdome with benefice vpon\nbenefice to the value of. iiij. tymes as moche. who can take example of\nthis punisshement to be ware of suche like offence? who is he of theyre\nkingdome that will not rather take courage to committe lyke offence seying\nthe promocions that fill [_fell_] to this [_these_] men for theyre so\noffending. So weke and blunt is your swerde to strike at one of the\noffenders of this cro[o]ked and peruers generacyon.\n\u00b6 And this is by the reason that the chief instrument of youre lawe ye[a]\nthe chief of your counsell and he whiche hath youre swerde in his hond to\nwhome also all the other instrumentes are obedient is alweys a spirituell\nman whiche hath euer suche an inordinate loue vnto his owne kingdome that\nhe will mainteyn that, though all the temporall kingdoms and comonwelth[s]\nof the worlde shulde therfore vtterly be vndone, Here leue we out the\ngretest mater of all lest that we declaring suche an horrible carayn of\neuyll ageinst the ministres of iniquite shulde seme to declare the one\nonely faute or rather the ignoraunce of oure best beloued ministre of\nrightousnesse whiche is to be hid till he may be lerned by these small\nenormitees that we haue spoken of to knowe it pleynly him silf. But whate\nremedy to releue vs your poore sike lame and sore bedemen? To make many\nhospitals for the relief of the poore people? Nay truely. The moo the\nworse, for euer the fatte of the hole foundacion hangeth on the prestes\nberdes. Dyuers of your noble predecessours kinges of this realme haue\ngyuen londes to monasteries to giue a certein somme of money yerely to the\npoore people wherof for the aunciente of the tyme they giue neuer one\npeny, They haue lyke wyse giuen to them to haue a certeyn masses said\ndaily for theim wherof they sey neuer one. If the Abbot of westminster\nshulde sing euery day as many masses for his founders as he is bounde to\ndo by his foundacion. M, monkes were to[o] fewe. wherfore if your grace\nwill bilde a sure hospitall that neuer shall faile to releue vs all your\npoore bedemen, so take from theim all these thynges. Set these sturdy\nlobies a brode in the world to get theim wiues of theire owne, to get\ntheire liuing with their laboure in the swete of theire faces according to\nthe commaundement of god. Gene. iij. to gyue other idell people by theire\nexample occasion to go to laboure. Tye these holy idell theues to the\ncartes to be whipped naked about euery market towne til they will fall to\nlaboure that they by theyre importunate begging take not awey the almesse\nthat the good christen people wolde giue vnto vs sore impotent miserable\npeople your bedemen. Then shall aswell the nombre of oure forsaid\nmonstruous sort as of the baudes, hores, theues, and idell people\ndecreace. Then shall these great yerely exaccions cease. Then shall not\nyoure swerde, power, crowne, dignite, and obedience of your people, be\ntranslated from you. Then shall you haue full obedience of your people.\nThen shall the idell people be set to worke. Then shall matrimony be moche\nbetter kept. Then shal the generation of your people be encreased, Then\nshall your comons encrease in richnesse. Then shall the gospell be\npreached. Then shall none begge oure almesse from vs. Then shal we haue\nynough and more then shall suffice vs, whiche shall be the best hospitall\nthat euer was founded for vs, Then shall we daily pray to god for your\nmost noble estate long to endure.\n      Domine saluum fac regem.\nUNWIN BROTHERS, THE GRESHAM PRESS, CHILWORTH AND LONDON.\n_The OLD SERIES_\nWill represent the following classes of books:--\na Early printed translations from the Classics, as those by J. HEYWOOD, T.\nPHAER, R. STANYHURST, A. GOLDING, T. MAY, and others: or from the\nContinental literatures of their times.\nb Romances, \"histories,\" satires, epigrams, \"love pamphlets,\" poems, and\nother pieces by R. BRAITHWAITE; N. BRETON; T. CAMPION, M.D.; H. CHETTLE; T.\nCHURCHYARD; S. DANIEL; F. DAVISON; M. DRAYTON; T. DECKER; G. GASCOIGNE; S.\nHAWES; T. LODGE, M.D.; A. MUNDAY; W. PAINTER; G. PETTIE; B. RICH; S.\nROWLANDS; J. TAYLOR, the \"Water Poet;\" W. WARNER; and others. Some of\nthese productions are the ground works of SHAKESPEARE's plays.\nc Some quaint sermons or other characteristic books by Puritans: together\nwith some 20 or 25 tracts of the _Martin Marprelate Controversy_:\n1588-1590 A.D. A complete set of the original editions of these \"laughing\nlibels\" now about to be reproduced would fetch from \u00a3200 to \u00a3250; as many\nof them were secretly printed at JOHN PENRY's wandering press, and are now\nof extraordinary scarcity.\nd A brief Selection from the earlier and later Drama down to the time of\nDRYDEN: not forgetting the annual pageants of the Lord Mayor on the 29th\nof October, the Court Revels, and the Masks at the Inns of Court. Also\nsome books attacking or defending the Stage.\ne Remarkable books like Sir T. ELYOT's _Governor_; Sir T. WILSON's\n_Rhetoric and Logic: The Mirror for Magistrates_; J. HOWELL's _Epistol\u00e6 Ho\nELIAN\u00c6_; Colonel S. ALLEN's _Killing no Murder_; W. BRADFORD's _Of New\nPlimouth_; W. THOMAS' _Historie of Italie_; J. LAMBARD's _Perambulation of\nKent_; Bp. J. JEWELL's _Apologie_; Sir T. SMITH's _Commonwealth of\nEngland_; and also books remarkable as being the first produced in any\ncountry.\nf The Controversy with Rome in the first phase of the English Reformation;\nas represented by the works of W. TYNDALE; Sir T. MORE; C. SAINT GERMAN;\nR. BARNES; J. RASTELL; G. JOYE; and others. To be printed from the\n_contemporary_ editions.\ng \"Characters,\" \"Essays,\" and other pieces photographing the \"humours\" of\ntheir time.\nh The Quarrels of Authors; and notably that between Dr. GABRIEL HARVEY and\nTOM NASH.\ni Strange travels; like LITHGOW's _Peregrination_ and CORYAT's\n_Crudities_.\nj A few philosophical books: like Sir J. ELIOT's _Monarchie of Man_; J.\nHALE's _Golden Remains_; T. HOBBE's _Leviathan_; and Bishop J. 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{"content": "Be Pope\ne bull origynall.\ne same as often & as many tymes as they or any\ne redempcion of the said lady & hir children to all faithfull people that of their charite doth socoure\ne reret fader in god Bisshop ypolite cardinall of Rome chaunceler .xl. dayes", "creation_year": 1511, "creation_year_earliest": 1511, "creation_year_latest": 1511, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "So it happened that fortune, in the form of a wind, brought his navy great torment as it passed by Croyn in Galice and there he came ashore. He took the land in a balingier and took men from around the river. When he had taken them, he asked them who was lord of that country. They answered and said that it was the king Tiberius and him they took by strength. The king defended himself as much as he could, right vigorously, and he would never yield himself, defending himself so long that he was dead and slain. This was right harmful, and the queen went out by a back door and had only a mantle wrapped around her. An old priest took the king's son and thirteen children with him and went out and led them all and hid them in an old rock beside a garden. They were there for two days without food or drink. The old priest, who was called Sir Denys, hid them.So great fear when the children wished to go out of the cave, he came before them and said, \"Do not go out if you will not die.\" He kept them for two days, but on the third day, Ponthus said to him, \"Master, it is better to die of hunger than to be children whom you made to be nourished for God's love, to serve Him, whatever their age. And what service said Broadas?\" Sir Ponthus replied, \"One should have governed his hounds and the children.\"\n\nThen a Christian knight started forth, who had taken Mahoun's law out of fear of death and had always kept his heart to Jesus Christ, whom the king loved very much. Sir, I take upon me the charge to deliver you if they will not believe in Mahoun. I shall order it for them in such a manner that they shall never harm your law. I pray you, consider it, said the king. And I take them from you to govern. Then went Ponthus and the others to be dead, but God delivered them. The knight led them to his.And he placed them before the king, making them strongly afraid. When he was at his place, he made his people withdraw them, and then asked them to test themselves in this way: you must believe in me or you will die. And they answered and said they would never believe in him to die, therefore. When he saw them swear, he had great joy and asked them if they had eaten any food that day, and then made them eat and drink, for they were very hungry. One of them asked why they should eat since they were going to die. Ponthus replied, \"By the grace of God, we shall live, if it is His pleasure, and we shall hope in Him, and He will save us.\" So they ate and prayed to the Lord for mercy. The knight heard what Ponthus said and prayed to him earnestly and thought in his heart that it would be a great pity if such children should die, for they were marvelously fair and fair-speaking. So he departed from them and sought a vessel and made himself put in it by night, living there for a month.And upon the morrow early, he led the children to the ship and set them therein, and placed within it a Christian mariner who was a prisoner with them, hiding him beneath the hatches of the ship. When the children were in the ship, he raised the sail, and the ship departed into the high sea. The mariner emerged from below and took the helm, asking them if they would go. Ponthus replied, \"Fair friend, since God has sent you to us, thank you; lead us and bring us into the country of France.\" He answered and said he would, and urged them not to be ashamed, and told them how the knight had made him be put in the ship by nighttime, and their living with him. Then Ponthus said, \"Fair lords, kneel we down and thank God who has done so much for us,\" and all the children did so, and were day and night on their knees and said their prayers and their own devotions in trust.Only in God. So leave us with the thirteen children and return to the knight who had them in the ship. The knight was called Patrick, and he went and told the king that he had avenged himself on the children who would not believe in Mahoun. How said the king? Said the knight, you shall never see them, for I have set them in an old ship without any manner of living of the world. And within I have made two or three holes and let the sail up to the top which bore them into the sea that never shall you hear tidings of them. I will it well said the king, for I have dreamed last night that I saw the fourteen children in a wood. And the fair child who spoke to me became a lion and devoured me and hurt me so much that I died, as a land should be without fruit. And men commonly say, as much avail a mill that grinds nothing as an oven that bakes nothing, let every man believe in such law as he will, but all the fortresses and the country that will not.obey you and yield tribute; those who are discomfited, let the others live and labor. You shall be as rich as you would be, and you shall be lord of the country and the wealthy men who can be reasoned with that are prisoners, take their finances, and by fair means draw them to our law of Mahomet. Then the king said, \"By Mohammed's counsel, go and search the prisoners. Those who will not believe in our law, make them tributaries and in servitude, and yield tribute from them after their passage. And we place all the rule of our law in your hands.\"\n\nThus, the knight was in charge of their law of the prisoners and the order of the country. The knight who paid no heed but to save the Christian people and the country to his power went about searching for prisoners and putting them up for ransom when he found them with them. Among the other prisoners, he found the king's brother of Galyce, who was named the earl of Desture, wounded by two injuries but not mortally.The knight took him aside in a chamber when he recognized him. \"If you are the king's brother,\" the knight said privately, \"I know you have great desire to save the country and people, who are in great captivity and servitude, until Ihesu Crist sets a remedy there. I assure you in good faith, by your good counsel, I will put all the best remedy I can or may into effect.\" The earl took great joy in hearing the name of Ihesu Crist and that he would aid the Christian people. \"Right sweet sir,\" the earl said, \"I never knew if you spoke these words to test me, but if it pleases God that your heart desires it as your mouth speaks it, then our Lord shall grant it.\" The knight then told him of his deeds and how he had feigned death in battle and refused the death for the prisoners of that battle and to all Christian men.Sarrasyn bore the sign but his heart was always in Jesus Christ. He told him how he had saved fourteen children and how he had done so much for the pagan king that no one should be put to the sword anymore. Every man should keep the law and pay tribute and be in service to the king. He had done this until God would provide a remedy, and he had been charged to ransom prisoners. Then the earl knelt down and thanked God weeping. The knight took him up and they clipped together and kissed weeping and thanked Jesus Christ. When they had long wept from pity, they said that God had brought them together to do some good for the people who were on the way to being dead and destroyed. Sir Patrick said, \"Sweet sir, I think God will have mercy on this country and its people. It is fitting for us to speak together and order the common good and profit of the Christian people whom you feign to be a Saracen as I am. The king shall have...\"The right greetings say that the children whom I have saved shall yet return to this country again, and the king told me such a dream. He then spoke of the fourteen children and how the greatest became a lion and devoured him. The earl said how much he eased my poor heart, for my new and my son whom God led as my heart wills and desires. They swore fellowship together to endure together in good or in evil and kissed each other with love's alacrity. And so they had planned together of the rule and of the common profit. Then Sir Patrick departed and came to the king and said to him, \"Sir, you ought to take Mahown of his grace, for I have converted the heart of this country's earl of Desture. He shall be of Mahown's law. And we shall make you have the great truths and the great honor of this country. So shall he and I ride before the towns, and we shall speak to the citizens and barons, and to them who will obey you, you shall take to yourself.\"The mercy and the other shall be punished. The king took great joy in this and made an alliance between them. The king rode before the towns and fortresses with about thirty thousand fighting men, filling the countryside. The outcome was that all the countryside should be tributary and yield true allegiance to the king. They did great things there, which would be too long to tell. I will pass over this matter and leave speaking of the king who reigned there for about twelve years, as long as God's vengeance allowed. And since the countryside was cleansed of the wicked law, you will hear more clearly about this later.\n\nI will turn again to the children who were in the sea, heavy and in great fear for their lives. But fortune, which is most marvelous, brought them to the shores of Morocco. The wind was strong and the sea's turmoil great, which brought them to the shores at last.that was towards a forest where was an abbey, and there was a rock, and the sail and the mast were broken, and the ship struck upon the rock, but God saved them because the sail yard fell between two rocks, and the sail yard saved them and came all upon the rock near to the land as God would. So they joined their hands together towards heaven and thanked God, and always sought Him with good heart, and God, who did not forget the clamor of His servants, heard the voice of the children and sent them succor in short time, as you shall hear. In what time reigned in Britain King Huguel, a worthy man and true, but he was old and of great age. And he had but one daughter of all his children, who was by a sister of the duke of Normandy. The mother was full of the gout and could not improve. The daughter was the fairest, the sweetest, the courtest that any man might find in any country. And there was no joy but of her goodness. So it happened that Herlant, the seneschal of Britain, a right good man, fell in love with the daughter.A knight, who was the keeper of all Britain that day, was hunting in the forest of Suffolk. By chance, a heart went to the water before the rock where the children were. The seneschal saw them on the rock and came there, calling out to them and asking who they were. They replied that they had been driven there by chance. The seneschal struck his horse with his spurs and approached them, for the sea was receding, and yet the horse went towards the belly. He made them get up behind him and behind his knights and squires, and brought them to the dry land. He then asked them what they were and whence they were from. They answered that they were from the country of Galicia. One of them, named Verra, told the seneschal, \"Sir, this is Prince Ponthus, the king's son of Galicia, and also his cousin Polydes. The other barons' sons are with us.\" Hearing that Ponthus was the king's son, the seneschal showed him great honor.him great worship. And set him in words of many threats. The child, who was wise, answered him wisely. And then he told him how Broadas the Sudan's son had seized Crown and killed his father, and taken the country. And how he had been set in a ship, and also the manner. When the seneschal heard the discomfiture of the country and the sorrow of the realm of Galicia, he had great pity for the king and the country, and that such people had the lordship over Christian people. So he made them mount their horses and led them to Venice to the king, who was there at that time. And when that the king saw them and had understanding of the death of the king of Galicia and the exile of the country, he was all abashed and wept and had right great sorrow, for he loved the king marvelously. And said that many times he had done him good and worship on the parties of Spain where he had been in wars against the Saracens in the king's fellowship of France. And I say you well said.The king that it is greatly harmful to Christendom, for the king was a marvelous good knight and seemly. And among all other things, we Bordeaux should suffer more harm than any other nation, for we sent our merchandise to trade with their good wines. Thus we have lost more than we know. But God, in His grace, has given me the king's son and the sons of the barons of that country. I thank Him highly for it, for I shall make them my wards and have them educated as my own children. He called him Sonneshall and entrusted him to Pouthou; and to each baron he sent one. They were departed for three years, and he set a term to see them again. And he prayed each of them that they should be taught about the wood, the river, the chessboards, and tables, and all manner of diversions. He who taught best, him.He should thank them most. And so he departed from them, as you have heard. The fourteen children were departed with the barons of Britain, and Herlenant went his way to govern Pontus. He taught him all the disputes of hawking, hunting, and of all manner of games of the tables. Right great was the name throughout Britain of the great beauty of his wise governance and of the courtesies of Pontus. He spoke far and near, and among other things, he loved God and the church. His first work was what he was arise to do - wash his hands to say his prayers and hear mass devoutly. He neither ate nor drank until he had said all his prayers. Such as he had, he gave privately to poor men. He never swore a great oath, but his oath was \"so help me God, my friend.\" If he played at the game of tennis or any other game, he was joyous when he lost, as when he got a gate, and if men did him any injury.He showed it within two or three words that men did him wrong and never struck or brawled, but let all his right pass. He said, \"You should not have this as a custom, but I would rather leave playing than I should fight with you. Men could not be angry with him, for he spoke so many sweet words and always on borders and mirths. He never loved to mock man. If men spoke any words of vices of ladies or gentlemen or of people of the holy church, he broke off the words and said men ought not to believe all that they heard, some having said it who did not know it but by hearing. And also he blamed all manner of uncourteousness. After that, he was the most goodly and courteous that one might find, for no man did a favor to him so soon that he did not do the same in return. He sold little and the great meekly and made himself beloved by his great courtesies. He played.\"never with any play touched harm or bordered on dishonesty or displeasance. He was the best enchanted and the most gracious that men might find, and after that the goodliest and best formed that men might behold. For he was great and large in the breast and small in the waist, and the shoulders, arms, thighs, and feet were made of right design. The visage was clear browed, the eyes so meek, the mouth red, and the nose straight. He seemed like an angel, for the more you had beheld him, the more it should have pleased you to have seen him. What more should I say? There was no speech but of him, and men spoke so much of him that the words came to court such fair Sy\u0434\u043e\u043d\u0435\u0439\u0435 the king's daughter heard of it and heard the great words of his beauty, his good manners, and had great desire to see him in such a way that she quaked with desire and prayed God it might be soon.\" She was the fairest lady held of the land.Realm of France or Britaine, the sweetest, courteousest, and most capable of maintaining her estate among all people. How it came about that the term of three years was to elapse and that the king held his feast at Uennes at Pentecost; and he sent gowns of a suit all of one cloth to the fourteen children, and summoned them to come to the feast; and every baron brought his wife, and Herla brought Ponthus, and the lord of Lauale brought Polydes, his cousin Germayne, with him, who was very handsome and more agreeable than all the others save Ponthus. And when Ponthus arrived, every man beheld him and praised him. And when the king saw him, it was not necessary to ask if he made him great cheer and mirth, and said to him, \"Welcome, and may God grant you as much honor and worship as you desire.\" The king held his feast of the barons and knights on one side. And the kings' daughters and gentlewomen on the other side. Great was the feast.The joy of marvelous disports. Sidony, who had heard of the great words about the great beauty and knowledge of Pontus, was day and night in great thought to see him whom she desired so much, and she did not know or know how to come to her desire and to her worship with it, all for fear of evil speech. But the end was when it had thought enough, she sent for Herland the seneschal. And when he was come, she gave him a right fair palfray and a marvelous gentle falcon and a good, and made him right great cheer, & Herland marveled much at the good cheer that she made him, & doubted well that something she would, and after that she said to him, \"Fair seneschal, fair friend, it needs that we see your child that you have nourished, that is Pontus, who is well learned and right wise. I pray you bring him to us today, that we may see him, & come yourself with him, for men have told me that he sings and dances well, therefore I would see him sing and dance.\"Madame said to the Seneschal, \"I will bring him back if it pleases you. Then she said, \"We shall see if it is true that they say.\" The seneschal took leave and departed. The seneschal was always a wise knight and doubted that his good cheer and presents were for Ponthus' love. So he was in great contemplation about what he should do, and said to himself, \"A saint Mary, if I bring Ponthus, he is so fair and so handsome that these women should be enamored of him in such a way that she should not have any other but him, and she should have such love that she would be apparent, and then she might have blame, and then the child would be lost through envy. I do not know what to do. So he thought he would bring his cousin Germaine in place of him for many reasons. For he doubted much the king for evil that might befall. So he came again and brought with him Polydes. Sidoyne went into her wardrobe and had a maid named Elyos, whom she loved and trusted more than many.She had told her all along of her great desire to see fair Ponthus, whom all spoke of. She kept a small window where she always fixed her gaze, waiting for him. Another time, she took her mirror and called Elyos to see if she needed anything that was not well. At last, as they looked out, they saw the seneschal and Polydes, who was right fair and goodly. She came down into the chamber and made them great cheer and great joy, and took Polydes by the hand, intending to have him sit beside her. Polydes said, \"Lady, I shall not be so near you; there is no reason for it.\" \"Lady,\" she replied, \"I am not a king's son.\" \"Lady,\" said he, \"I am his cousin, germane to the king.\" She made him as great cheer as she could, but she was truly angry, for she felt herself mocked.And she called the seneschal aside and said to him, \"You have deceived me, seneschal. Why did you bring me the king's son of Galicia instead, when you should have brought me his cousin Germain? Why did you do this? What could you be thinking? Why did you keep me in the dark?\"\n\nThen the knight knelt down and said, \"Lady, have mercy for God's love. I meant no harm. I could not bring him at this time. Should I have waited and not brought another for him? You doubt me, I am not so old that I cannot keep my honor and my worship. I doubt it not.\"\n\n\"Seneschal,\" said the lady, \"I thought well, but I doubted your father, who loves you so much, if you made him but a little happier than any of his companions, they would envy you, and there might be evil from it. The world is so full of evil language that they should have said and noted good and worship instead.\"otherwise she had said she shall have no doubt, for I would rather be dead than any man reprove me of my worship, be ye certain of that; madam, God would it also please me more than any woman living, and since you assure me so, I shall bring him to you. Now I pray you then, do not tarry long. And you shall go to seek him, and Sydoine went up into her wardrobe where she had a little window which opened towards that side where they should come. So there was but she and Elyos her well-beloved gentlewoman. Elyos said, take me my mirror and look if I need any time. By God, she said, Madam, you are right well. Look there if he comes, and Elyos went often and many times to see if they came, and Sydoine was one of the two at the window for\nto wait for his coming, which she desired so much more than Elyos came running strongly and said, Madam, madam, see where he comes, the fairest in the world, and Sydoine came running and started forth at once to that side, and she saw him.The seneschal came and approached her, and she was greatly astonished by his fair and goodly appearance. Then she spoke and said, \"Ah, Elyos, my love, you seem most wonderful and fair to me. Fair lady said Elyos, \"I am no man, I am an angel. Never have I seen a more beautiful creature of man. God formed him with his own hands.\" By my faith, said Sydoine, \"Elyos, my fair love, you speak the truth, and I believe it as well. She then went down into her parliament chamber with her ladies and gentlewomen. It did not take long before he and the seneschal came in. Ponthus accosted her and bowed low, saluted Sydoine and her companions, and Sydoine took his hand and intended to make him sit beside her. But he said, \"Lady, there is no reason why I should sit so near you, making such great courtesies. But she said, \"Why make such courtesies? Are you not a king's child as I am? Do away, lady, it is no copersony. For you are a mighty king's daughter, and I am you.\"Some of a king's daughter, and have no title but the good doing of my lord your father, who has done me so much good. A Pontus, quoted she leave of these words, for God has not made you as nature shows for to unmake you, you are shaped to have much more good and worship than ever had your father, and God grant it.\nMadame, I may not see that way, but all in the mercy of God, now sits down, quoth she. I command you, so sat he a little beside. Then she said to the ladies, I pray you make the Seneschal sport himself and see if he has forgotten anything in his song. Madame, I can forget nothing. So they took him to dance and to sing, and to lead joy. Sydoine, who seated him in words of many things, held him rightly of his age, and among all other things she said to him. Pontus, you have been in Britain a long time and have not seen us. Madame, he said, I am in governance, so I must needs obey. That is reason, she said, but I ask you, have you any lady and these ladies who are here?Here is the cleaned text:\n\n\"here is your question. Madame, have you yet set your heart on any lady or gentlewoman to be her knight when the time comes? Madame, in good faith, no / for the service of me should be but little. Thus she said, save your grace / you come from such a good place that you are likely to serve the greatest gentlewoman and the fairest in all Britain. They had between them fair language enough, and so much that she said to him. When you have the estate of a knight, I will hold you as our knight / and when I hear that you do some good, I shall have great joy to hear it, madame. I thank you. May God grant me that I may do some good that is pleasing to you and to all your ladies, but I am little shaped for the deed of a poor man is of little worth. She said, I will tell you. I will well let you know how well that I hold you as my knight / whenever the time comes that you shall be knighted / if you do better than any.\"I shall hold you most dear, and you shall fail in nothing that I have. I will tell you what you shall do; you shall swear to serve me above all others in worship, and doubt not but I think good and worship of you. A lady said, \"Thank you as much as I may for this great worship which you offer me, and may God grant me to deserve it.\" I will love you as my knight when the time comes in such a manner that if I perceive any villainy from you, I shall never love you after. Lady, I would rather be dead than think that I am not in your worship, and to my lords, your father. Also, you shall swear this to me and promise as a king's son, Lady, I swear by my faith. Then she gave him a ring with a diamond. \"Bear this diamond ring,\" she said, \"for the love of me.\" Lady, grant me mercy. He took it and put it on his finger. After that, she led him to dance, and prayed him to sing a song, and he did her commandment as he who was then.She took him with her love. So he sang a marvelous song and a sweet one. He was held in high regard by ladies and gentlewomen who praised him greatly and each in her heart wished her to be worthy of his love. After they had danced, she brought wine and spices, and gave the seneschal a golden cup full of wine. Seneschal, I give you the wine and the cup with my own hand. The seneschal thanked her. When they had enjoyed themselves enough, the seneschal said, \"Lady, you should give us leave to see your father, the king.\" She granted them leave and asked the seneschal to come see her again. He agreed. Each of them looked at each other as they were departing, and she held herself as covered as she could when they had left. They asked one lady of another about Ponthus, and there was none but praise for him from them. Some even said, \"He is a very worthy man.\"That lady who shall have such love, she shall say she has the flower and the fairest of the world. So spoke Lady Pontus, and it did please Sodoyne greatly to hear this. She dared say nothing but that she said he was fair enough. But men cannot yet say the truth about where he would turn, and therefore he ought not yet to be overpraised overmuch. And she said this in her heart, but it was only to hear the manner of the speaker. The feast lasted three days, and among other things, marvelous things happened. For messengers came who said that the Saracens had come down towards Breste and had taken the land, numbering more than thirty thousand. This troubled the court greatly. And at midday, a knight and two Saracen squires came up on behalf of King Karados, the Sultan's son. That knight was great and broad.Shoulders/guards and proud ones, and had true words whereby he might come and speak. So he said aloud that the sultan's son was coming upon that country to abolish the Cristian law and to publish Mahomet's law.\n\nHe sent to the king of Britain that he should leave his law and take Mahomet's law. And further that he yield tribute from every fire house of the realm, or else he would destroy Britain and put it all to the sword.\n\nThe king heard the threats and the pride. So there was none who answered back or said one word. Then Ponthus saw that no man spoke a word and he stepped forth and went to speak. I am a child and I am simple, but I shall not see our holy law so despised before me but that I shall speak.\n\nSo he went and knelt before the king and asked him leave. And the king granted him when he saw that the others would not speak. Then he said to the knight Sarasyn. I answer that your law is damnation of the devil and death of everlasting fire. And ours is salvation.I joy which shall always endure, and he who yields you tribute is false, nor shall we ever serve you, God will. Then said the Saracen, if there be any two who will fight against me, this manor is not greater than your Jesus Christ. I shall fight with them. Then answered Ponthus, never and God will we set two against one. I am young and feeble, but I cast my glove in pledge to defend this word, and say that Jesus Christ is the son of God, and Mahound is the son of the devil, and he cast it down before the king, and the Saracen took it up and said, \"Child, I shall fight with you and with another.\" I ask none but myself said Ponthus. The king and the barons were greatly angry that Ponthus had waged battle, but they could not amend it. And then the king said, \"Sir Ponthus, you have betrayed us and set us at great unkindness, for you were so hasty to cast your pledge and be so young against that knight who is so great and so hard.\"Child saved Susanne through God's mercy, not through His might, for he who wills God's help needs not fear. I am certain and hope it was a fair sight, her thirteen companions wept from pity and fear. Harlequin the seneschal was heavy, as were all manner of people who saw him so young and facing such a great adversary. Men said he was the hardest and strongest of the Saracens. Great was the cry when Ponthus armed himself to fight for the faith, so much so that the words reached Sidon. And yet it is unnecessary to ask if she had great sorrow and fear for her knight. She sent him a brush to place on his spear. And when he saw the brush, his heart awoke, and he thanked her. She remained still in her closet, praying for him.\n\nWhen all was ready, the pagan said to him, \"Child, go seek another to help you, for you are very young,\" and he pitied him, \"for you are very fair,\" so it should be right.If it fell upon me to slay him, it would be good to ask Marwyn to forgive you and pray Marwyn to do so for the wicked words you have spoken of him. Marwyn said, \"Pontus, leave your anger. You shall soon see the virtue of Jesus Christ defend you if you will. And Marwyn was somewhat afraid and took his spear and came towards him with great strides, striking him between the shield and the helmet, piercing the mail and the doublet. The iron and the tree struck between his neck and shoulders, and the tree broke into two feet from his head, causing him great pain. The pagan struck Pontus in the shield and broke his spear on his breast.\n\nWhen the king and others saw these just deeds, they thanked God and said that Pontus had acted righteously, praying that God would help him. Pontus passed forth and continued his course, setting his hand on his sword, and came towards the pagan, giving him such a great stroke that he cleaved him in two.The pagan confronted and rented it [the land] so boisterously that his face was completely exposed. And then, the Christian men experienced great joy and hope. The pagan drew his sword and struck Pontius, causing his head to shake and his eyes to sparkle. He felt himself stunned from the great blow and struck the horse with his spurs, turning back and striking him with a great blow. The battle between them was long and enduring, and Pontius continually tried to strike the pagan in the face, which was exposed. He struck his nose, mouth, and chin, leaving only the skin intact. He bled profusely and strongly, and his entire shield was covered in blood. The king and people, who witnessed the stroke, rejoiced greatly and thanked God. The pagan lost a lot of blood and grew weak, unable to hold himself on his horse. Pontius ran upon him sharply until he cast him down, as if he had lost his blood.Ponthus could no longer hold himself. Then Ponthus took and rented his helmet from his head, and afterwards struck him such a blow that he caused his head to flee towards the ground. He bowed down and nearly touched it with his sword, and lifted it up and presented it to the two Saracen squires. He said to them in this way:\n\n\"Fair lords, I present you with your masters' head, and take it to your king, and tell him that at his request, and for the proof of your law and ours, the battle has been fought. I Jesus Christ have shown by a child that He is the true son of God, and also that by His might He will show among us which one holds the wicked law. Tell him that within a short time, men will see who has the mightiest God.\"\n\nSo go your way safely. For messengers ought not to have any fear, if they come at the request to do deeds of arms or to do other things.\n\nThe two Saracen squires took the head, and did the same to the body, and carried it to their king. They said to him:The manner of the battle's request, from point to point, and how the battle had been done. A man, who was only eighteen years old at the most, had fought and was not among the living. The king was deeply sorry and heavy, as were all other lords, in awe of such an event. They made him be buried according to their law, and he was mourned and bequeathed. Here lies he. Now we turn again to Ponthus.\n\nPonthus struck his horse with the spurs and went to the chief church and dismounted there. He went to thank God humbly and said, \"Lord, sweet Jesus Christ, it is marvelous of you and your deeds. By your grace, I have been given the better of my adversary. Lord, have mercy and pity on me, your servant, and on this poor country that is in your hands.\" Then he made his offering and afterward mounted his horse again and dismounted.Before the king. It is not necessary to ask if the king and barons, and all they made, showed joy and right great cheer. The king embraced him and kissed him, saying, \"Fair, sweet friend, we hope in you for the delivery of this country which our adversaries will undo.\" After that, it is not necessary to ask if Sidon and the ladies showed joy and mirth and said truthfully, \"Beauty, bounty, have been assembled in Ponthus, and he shall do many marvels, God save him and keep him from all evil.\" After that, the king summoned his barons and knights to come together to seek their advice concerning the miscreants who had come into that country. The king asked for their advice, and they were all afraid and abashed because of the great number that were among them. Then the king asked Ponthus and he made a very strange response, but the king commanded and begged him to tell his advice. He said to me, \"It does not belong to me, who am so young and so little in knowledge, to speak.\"Sir, although there are many good knights, I shall speak as a squire of arms and as a child among wise folk, but always forgive me my folly. It seems to me that there are so many of these people in great numbers, they should not be doubted, nor should we make much doubt, for we shall be and are in God Almighty, who can save and destroy a great number with a little folk - that is, one against a hundred in faith to keep them. This deed concerns all Christian men, for this is the service of God, and all Christian people shall come to our aid, for if they had gotten our country, the other should not be assured. Therefore, I say, by the good counsel of the good knights who are here, you shall send to the good knights, princes, and barons, your neighbors, to be here within fifteen days, and by the help of God and theirs, you shall do them such harm that they can never amend it. Immediately present, you shall send by your.fortresses and make them well fortified with living and their things, and repair towns and castles. Specifically, on the parties where they have been. This counsel was considered good above all and was carried out. Messengers were sent to neighbors in every direction: in Normandy to the vicomte d'Avernes, to the earl of Mortain, and to Parnel; in Maine to the vicomte de Loudun, to the lord of Val de Douelles and Sigle; and also to the countess of Anjou, as the earl was dead and her son was only ten years old. Letters were written to Payne of Chateau Goutier, to Guillaume de Roches, Bertram de Donne, and Andre de la Tour, and in Poitou to the earl of Poitiers, who had departed to go to Rome, and to Geoffrey de Lesygnen, Leoncel de Manleon, and Henry de la Marche. They were chosen as the best knights in that region.The country and the king of Britain urged each of them to inform all the good knights and squires they knew in these lands about the letter, and wrote to all whom they thought would arm them. Each one was wise that the Saracens would get Britain and Christendom. All manner of people came drawing near, each in the best way they could, and within fifteen days there were a great multitude of neighbors. The barons were all ready. The assembly was made at Windsor. The king made them great cheer and did them great worship. They then departed to go towards Bristol where the Saracen host was, which ravaged the country and set it at destruction. But then there went forth four thousand to see the host, and they doubted to have a battle. Men approached Quipregrave, and there the king, Ponthus, and the barons were.The kings battalions were ordered. The king had a battalion and party of his barons, and for his old age, the Count of Lyon and the Lord of Clermont were taken to govern him. And of Galos, Guy de Vetre, Roland de Dueil, and Rogier de Ronge were assigned to Ponthus and Herault to govern the Normans. The Earl of Mortain and the Viscount of Aureches governed the Mansau. Guyllam de Roches, Andrew de la Tour, and the Lord of Donne were ordered to govern the herupoys, the poiteuynes being governed by Geoffrey de Lesignan and the Earl of Manleon. The Normans numbered one thousand, the Mansau nine hundred, the poiteuynes one thousand, and the Britons four thousand. One battalion was formed from the Normans and the Mansau, and the other battalion from the poiteuynes and the Torangeaux, in Touraine.There were four great battles at Amboise. Ponthus and Harcourt made up the vanguard for the king. The earl of Mans and he of Mortaine, along with the angelines and poitevines, formed the rearguard. They rode towards their enemies and encamped on the field, dividing half of them to watch and the other half to sleep. Around midnight, they had a great battle. Reynault de Sully and Aygret de Poully, with about three hundred shields, approached the enemy's position unnoticed. When they were recognized, great joy ensued, and they were joined by the angelines. The king said to them and to Bertram de Don and Andrew de la Tour, \"Fair lords, thank God, there are more of us and of great worth. Our refuge and our stronghold is in you and in your hands. Come without being summoned in good order and do not assemble until we have great need.\"Ponthus and Harlant, the seneschals, ordered the barons and Ponthus said to the king and the lords, \"If you will leave me, I counsel that we go upon them before day or about the point of day, and before they are armed or their horses saddled, and before they are in order, and we shall easily discomfit them, for they hold themselves as great people and doubt no man. The king and all the barons said, \"This counsel is good.\" Now let us take our horses, for it is time. Then every man armed himself and leapt upon his horse. The weather was still and fair, and the moon shone right clear. So they rode towards the host of the Sarasines, which were towards Preston in their pavilion, and had taken counsel that, since they had not been fought with, they would override Britain and lead with them engines and ladders to assault towns and castles, and they doubted not to have battle, and made preparations.The first battle approached so near that they saw the Sarasins, who occupied a position about two miles away. There were many pavilions of various colors. Then Ponthus, who led the first battle, saw them and said to his people, \"Behold the enemies of our faith who will disherit us. We are in the service of Almighty God. Therefore, no man should have doubt that one of us is worth a hundred of them. I ask two things of you: first, trust in God, for by His might you shall overcome them. Second, take no heed to any panic or desire, but go to discomfit them and put them out of this country for the honor of our law and for the pity of the common people who dwell outside the fortresses and have so much trouble for the goods and profits by which we live. And since we are ordered to defend the church and them.\"They who he wished to speak to. Now, friends, let every man do well. Then every man took heart within them and struck their horses with spurs towards the tents, making a great cry and knocked down tents and pavilions, and some started out naked and meant to arm them, and others fled from pavilion to pavilion. So there was great heaviness and great crying on all sides, and the day began to appear and grew clear. Britons slew all they could hold, the others put a fire in the lodges in such a way that it was all clear. King Carados was alarmed and had his trumpets and trumpets blown, and at once every man armed himself and leapt upon his horse that could. So they were all taken by surprise, for on all sides men ran upon them in great numbers, but there were so many of them that a third part of his host could not have been conquered. Those other were on horseback and assembled them in great flocks on a great plain.with right a great battle / and with his people well armed / and each held them in order with the chief, for it was coming to a need. Then you should have seen the Saracens routed in great manner / and they were always taken by surprise, so that more than 7,000 of them were killed / which was about the fourth part of their people / and all were on the verge of fleeing. And King Carados, who was of great courage, mounted on horseback / took his banner in his hand / to encourage his people to come again / and they heard his voice and cry / so he gave them courage to the most cowardly among them. And about the sun rising, there was great hewing and great crying / for at that time / the three battles of our people were assembled against the Saracens. There was a right pitiful storm of our people who set fire in their lodges and slew them. King Carados raised a battle of well a seven thousand Turks and wanted to come and strike upon the side of the battle of our people, who had much to do.And they turned back. Then Andrew de la Tour, Bertram de Donne, and Guyllam de Roches, lords, said, \"It is time to depart. See our people leave their places, and also behold a great battle approaching to strike us. We should not wait until it does, for that would be perilous.\" He dressed his spear on his thigh and went against King Karados.\n\n[How Ponthus helped the king of Britain, who was overthrown and had him out of the press.]\n\nWhen he saw them, he turned toward them and made ready, intending to give them strokes with his spear. His cousin Garamayne Broalys, a good knight, went to strike Bertram de Donne, and Andrew de la Tour, Bertram. The king knocked down Bertram, and Andrew knocked down Broalys. The king gave his horse to Bertram de Donne and said to him, \"Fellow, that is not the first service you have done me.\" The Saracens assembled around Karados. There were many fair justices between the two battles. Guyllam de Roches.Geoffrey de Lusignan, an earl, brought down his but I didn't know their names. Then they assembled on all sides. There was great frustration of spears and many people overcome who had no power to help themselves. And they set their hands to their bright swords of steel. There was great noise of the dead and of those who were hurt. On the other side, the king of Brittany fought, who had fallen from his horse in the battle, and was right sore bruised. But Ponthus came upon him by chance. And when he saw the king on the ground and his horse above his body, it needs not to ask if he was right sorry and heavy. And indeed, he was on the verge of death, nor had Royart de Ironguilles, Montfort, and the lord of Clermont among others sustained the great battle and suffered much. But Ponthus put himself in danger to rescue his lord. He set his hand on his sword and struck on the right hand. He struck men and horses and did deeds of arms, so that all marveled.of him greatly and so much he did that all fled before him with his strokes. In little while he departed the great press with the help of Harlant the seneschal and his cousin Germayne Polydes; these two fellows sewed which party he ever went to. Ponthus did so much with arms that he recovered the king and helped him up again. The king's right arm was broken and very badly led for he was very old and bruised, being of a hundred years of age and more. But he had been a right good knight and of great courage; on horseback he was set, despite his enemies. When Ponthus perceived that his arm was broken, they sent him out of the battle whether he would or not, and was withdrawn. And the battle was very cruel on one side and the other. And Ponthus beheld that the battle on the best side had much to do, where the earl of Dougers was Gautier de Rais, Bernarde de la Roche, Geoffrey Dancemys, Bryaunt de Quintain, Montfort, and many other barons of Britaine who were overwhelmed.In great avenue, a Briton was among the Sarasines, but above all, he set Bernarde de la Roche in great defense. Then Ponthus said, \"Our people, who have great need of help, let us go and rescue them. They struck the horses with the spurs on their swords in their hands and came so steadily that they frightened all before them. Ponthus went before them, killing all whom he struck, and spared and killed and injured people so much that the hardiest made way for him. They did so much within a little while that they recovered our people and put the Sarasines to flight. They would have forced them to return into the great battle, which was right terrible and perilous due to the great number of pagans who attacked the Christian men's helmets. King Karados held with great distress the earl of Mans and the lord of Craon, and had overcome them and many of the men-at-arms and heralds, such as Hamelyn de Sille and Geruays de la Porte. The battle was fierce.Peter de Doncelles, Sauary de la Hay, Gerarde de Chateau Goutyer, Guyllam de Roche, Geffrey de Lesygnen, and Leoncel defended them on foot and were assembled where they were avoided them much. Andrew de la Tour and Bertram de Donne suffered great pain to recover them, but there was such a great press of Saracens and such a large crowd that neither could reach them until Guyllam de Roche saw Ponthus, who was making the ranks tremble with the help that served him. Sir, it is necessary that a great party of our barons who are on foot be seen over there. Then they struck them on that side and broke the press in such a way that they recovered the earl and those who needed it, and they were soon back on horseback again. And then the battle began cruelly, for at that time there was none who would be seen as a coward. Great cry and great weeping there was on every side. Ky\u0304ge Karados did great and marvelous deeds of arms, he and Broalys, and Corbatan his.Uncle Tho were the three knights of all the Saracens who sustained most of their people: making the great stirs and the great deeds of arms, and who most relieved in their great need.\n\nPontus beheld the king who did right great deeds of arms and saw him richly armed with pearls and precious stones. Upon his helmet, a rich crown of gold. He slew many of the Christian people and had overthrown Guy de Roche, killed Guy de Digan, and subdued many knights, wounding them. Then he said to Andrew, \"Fair lord, what an adversary have we with that king and his two knights who are beside him? If they last long, they will do us much harm. And if these three could be set on foot or to death, it seems to me that we should have the high hand of them,\" said Andrew de la Tour. \"Go to that one,\" said Pontus, \"and we shall go to the other two.\"\n\nThen said Pontus, \"I shall go to the king,\" and he went forth and gave the king such a great stroke.that he brought him down from his horse to the earth, and at the falling he broke his canal bone. And Andrew brought down Broalas, and struck off his right arm, which caused his death. Harold the seneschal struck Corbatan again so forcefully that he brought him down. And when these three were defeated, it is not necessary to ask if the Saracens were disheartened, for the discomfiture was great, and all their power had fallen. Then they took them to discomfiture and to lose land. And then our people took courage and had the cry against them, and they slew many of them from then on. The king could not relieve again, and he had one killed who bore the lion that was Reynault de Vytre or Deglysson, I never knew which. The Saracens did not know where to flee or hide. On the coast toward the navy was a great throng of Saracens, who did not yet know of their king's death, and they brought down Bausaye's mill. Geruais daner, the mount.Iohn & Payne de Rochefort held firmly against them our people. But when they saw their people slain, they marveled greatly. And when our people, with whom they fought, saw them afraid, they took pity on them and charged at them. Additionally, Geoffrey de L\u00e9signan and Leoncel Herouppois, along with many Britons, came to their rescue. The Saracens and Paynims were forced to leave the place, resulting in great slaughter among them.\n\nPontus performed marvelous deeds with his weapons, for he slew people and horses, and all that he struck was defiled or knocked down. His shield was presented to all, and he departed, leaving behind great strikes with his bright sword. They then joined together Geoffrey de L\u00e9signan, Andrew Leoncel, Guylam de Roche, Bernard la Roche, and Harold the Seneschal. When they were assembled together, they performed marvelous deeds with their weapons. There, they encountered great pressures, and they broke in among them and made way for whoever it happened to.Their good swords of steel none durst endure before them. And Ponthus, who committed unjust deeds in battle, was recognized by the strokes he inflicted on the right and left side. So he cried out to them, \"You paynim forces, which were like beasts without a shepherd, for your king and your captains were already dead. Therefore, you could take no good counsel or set any remedy among you, and so you let yourselves be overrun.\" In a little while, such slaughter ensued that all the fields were strewn with dead and wounded men, and they fled towards the navy and drowned themselves in the water. Our people pursued them and made them drown and perish. Ponthus took a small vessel and slew thirty who hastened to save them, and took four alive. He asked them where the treasure and the riches of the king were, and they showed him a fair ship. Then he said, \"Lead me there or you shall die,\" and they led him there. Ponthus and his cousin.Germain Polydores and seven of his companions entered the ship and slaughtered all they found there, casting them into the water. They looked for the chests where the king's gold and silver were kept. \"Keep this vessel for me,\" said Ponthus to his seven companions. \"I will see if there is anyone left who will lift his head against us.\" Then he leapt out of the ship and reached the shore by another vessel, but there was none to defend him; all were slain or drowned. The Britons' heralds Torengeaus, Mansaeus, Pooteuynes, and Normans rushed into the ships and vessels, and into the tents and pavilions. There was none so poor that he did not have enough, and one had more than the other. Men searched the fields for their friends. They found the count of Aurenes dead, as well as Ihon Paynell, Turnebeef, and the lord of Villiers. The Normans were greatly saddened, for they were good knights. And what of Mansaeus, Hongres de Beaumont, Margeon, and ye?lords of Doncelles, Amaulry de Silly of Herupois Gassos de Montreuil, Rowland de Chenille, Endes de Penances and Fresylde la Hay, of Poitouines Gautyer de Chateau Neuf, Andrew de Montagu and Hubault de la Forest, and other knights. Peter de Duel, Raoul le Reis, Iohnauger, Hardy de Leon, Huberte de Dignan, Godfrey de Roham, Aubrey de Rays, and many other good knights made their friends to be born into their country and the hurt to be kept. Ponthus made the great ship and the great treasure to come to his place at Vennes. And he departed great favor to good knights and to the good folk of arms so largely that he was right highly praised and allowed therefore. The king was withdrawn again to Quipregane, & there assembled all the great lords. The king feasted the strangers and gave them great gifts after that every man was of degree. Then he said unto them, lords, you come greater mercy into you, into God's service & in.And by the grace of the high lord and your great prowess and hardiness, you have delivered this country from heretics who sought to destroy our holy law. It is true that his treasury has given you this holy gift and this grace. For one of you, there were six of them. Therefore, we should all, with our entire hearts, thank God. And they spoke enough about those who had done best and set the greatest remedy, did, and suffered the greatest deeds of arms. But without comparison, Ponthus had the victory and said so with one voice that he had overcome all. And they gave the great price to Geoffrey de Lesygnen to rebuild the tower, and to Bernard de la Roche. And the three were after Ponthus who had suffered the most and done the greatest deeds of arms. Many others were there who had done well, but it would be long to tell of their prowess. The king kept them for three days and feasted them and gave them.After receiving fair gifts from each of them, he departed and conveyed them as far as he could. And they departed happily, with each man returning to his country. The king turned back to Venus and said, \"Sweet love, blessed be God for the goodness and honor you have received from this battle. By God's help, I have great joy from the goodness I have heard you express, and my heart is filled with nothing but pleasure in telling of the great kindness and praise you have received. Madame, Ponthus said, it lacks much that all is not true. Some have spoken unkindly of you and reported more than is true, such flattery as pleases me. But always I thank you for the goodness and respect you show me.\" Madame knew well that if God granted her the grace to do good, it would come from you.Forsooth only I take myself all for your pleasure, and in the hope of falling into your good grace, and doing you service that might please you, which God grants me to do your worship. Pontius, my sweet love, take my service in goodwill with all my heart, as long as I find you true, without any thought of guile. For our love, I will that it be clean and certain, without any thought of guile. And know for certain that from the time I may perceive that you think anything other than the worship of me and my friends, you shall lose me, and as much as I love you, I shall hate you to death. Madame, he said, never think that I would imagine things that touch against your worship. And because I have found you and find you so clean, so good, and so sure, I pray and love you a thousand times more ardently, for a nobler treasure is there none in the world than a good woman and a clean one.They greatly loved each other with true love without any guile. But envy cannot endure their happiness, as you shall see more clearly following.\n\nThe king sent to summon all his barons and said to them, \"Fair lords, I tell you that I am very old and cannot travel as I once did, and it is necessary for me from now on to take my ease. Therefore, it is good that among you, a good constable be chosen, to whom the barons of the country would best obey without danger. Look among you and choose him; for I will it that he be chosen and made by you and by your good counsel.\" And the barons all with one voice replied, \"We know not whom men might find more suitable if it pleased him to be it than Pontius. He is worthy to govern an empire, of bounty, of beauty, of wit, of governance, and of gentleness as a king's son, and as the best beginner of knighthood that is living at this day.\" When the king heard this, he...Right great joy was all that he sought, but he would not do it without speaking to them about it first, so that they would have him in greater favor and goodwill. There was none who objected. Pontus was called forth and it was said before them all that the king and the barons of Britain had chosen him as constable, the most suitable one. He thanked the king and the barons, and said to them that he had hesitated a little, that he did not have the wisdom or the worthiness in himself to be it, and that he was both young in wisdom and age. But nothing hindered them from his lacking this, except that he was compelled by strength to make a decision. He was beloved and feared in his office. And when there was any discord between the barons and the knights, he was the one who set them against each other in peace and at accord. He kept the right of Britain without doing any wrong. He was beloved by all he trusted, he made feasts, he was right pleasant.He was so courteous to great and small, and particularly among ladies and gentlewomen, that none did their heads turn away from him without his nod being returned just as soon. He heard the poor and granted their requests promptly if he had reason. He would not allow the poor people to be oppressed. He loved God and the church, and heard two masses at the very least every day. He loved hawking and hunting and all forms of amusement. He made ladies and gentlewomen sing and dance, and all joy was there where he was. He gave them dinners and suppers. He was well beloved by fair ladies and gentlewomen, who showed him great signs of love and drew him greatly. But he never asked for their love, but only paid them courtesy for any semblance of it that they made. They often said to one another, \"Blessed is she who is beloved by Ponthus.\" Some said in private, \"May God love him as much as I love him, and have me there as I have him.\"He made Guenellet, who was one of the twelve, much beloved by both the little and the great. But envy, which never fails, came to one of his companions, who was a very merciless, subtle speaker, and his name was Guenellet. Guenellet, who saw the love of Sydene and Ponthus, was filled with envy, and to make it cease, he asked Ponthus, his master, for a horse that Sydene had given him. Ponthus thought he would not be able to have it, and he said to him, \"Master, give me the horse that Sydene gave you.\" Ponthus truthfully replied, \"I will not give it to you. Go into the stable and take which one lies there. There are enough fairer ones than he.\" \"I will have none other,\" said Guenellet, \"if I do not have him. You may not have it,\" said Ponthus. \"Refuse to give me a horse,\" said Guenellet. \"I ought not to trust in your good deeds,\" said Ponthus. \"It is not sufficient for you to take or to choose among all my horses. And if you do not have enough of one, take two at your own choice.\" Guenellet left.\"forth he went and made up his mind, saying in his heart, \"I well know I shall not have it, but it will be well worth the price if I live long. Malice thus thought first to hinder him and went to speak to a gentlewoman, one of Syddney's maidens. He said to her, \"I love you greatly, and I would tell you a great favor, but you must swear on the holy gospels not to reveal it to me.\" She swore to him, \"I love the king and his daughter, my lady, and her worship, as he who has nourished me. Wet it well,\" he said, \"that Pontus, my master, has made my lady and yours believe that he loves her more than any other woman in the world, but wet it well, he deceives her, for I am well aware that he loves another more than her, and it is foolish to set her here on this flight of steps. It is often said, whoever would have grace over all this world, many times have been.\"\"The gentleman spoke, and therefore it is good that she heed his words, I had thought that he was the truest living, and I am ever certain that he besought my lady only of honor and goodness. I believe it well said he. But all that shines is not gold. The woman thought he spoke truthfully and went to her lady to make her swear she should not displease.\n\n\"Do you say these words?\" she asked. \"Is there anyone who has wronged you?\" She replied, \"No, but I say to you, with that she departed and went into her chamber, sorrowful and pensively. Ponthus could get none other to envy me all my worldly joy, and make me night and day to languish sorrowfully. Thus complained he, and if he had sorrow Syon had no less, and he said in himself. Alas, who should ever trust any man? I have been deceived, for I thought that he was the truest among all knights, how has nature failed to forget to set the gracious and the best held in grace.of honor/ of courtesy/ of worthiness/ of largesse & of all good manners, saying nothing but truth. How could she forget to set that in him who was pitiful and harmful. So sorrowed the fair Sy\u0434\u043e\u0439ne, and by this means I set trouble between them two. The two lovers were thus in great sorrow due to such flattery. Pontus, who had slept little and rested, rose early and went to hear mass, and after that he sent to seek Elyos, whom he loved much, because he knew his lady loved her much and she knew all the privacy of her lady. A he said,\n\nElyos, my sweet love, I have marveled at this: that my lady said to me in such a way, I think I shall never have joy. A [Sir], she said, you ought not to do so, for I think that my lady did not do it but to test you, or that there are some evil reports which will be found lying. So see, I think, therefore you ought not to take such discomfort. A [Quoth he], my love, I know not what to think, but I shall go out.\"He said I will not come again until I know that my coming pleases her. He said no more at that time and drew him back to his chamber, calling a squire named Gerarde. Gerarde he said, make you and two men and my horses and my hounds ready privately for two hours before day, I will go out a little where I shall be near one year. So leave I Harlech, the seneschal, my lieutenant; for he is a true man and a good knight. Then he came to the king and said to him that he would go out a little. And the king said to him, \"Right sweet friend, do not go far; but that I may see you often; for in you is all my joy and the sustenance of all my life, and the governance of my realm. My lord, he said, I think not to tarry nor to go where it if I know you have any business that touches your worship, that I shall not come to you before all others. The king always set great pain for me to let his going, but he could not in any way.\"The king privately, at even right late, went to rest and sent for Harold the seneschal to his bedside. He said to him, \"Harold, my sweet friend, I will go out a little while to learn something in the world and to make acquaintances. I have spoken to the king about leaving you my lieutenant; you know well how much I love you. Therefore, I pray you for my cousin Germain and my other companions. Farewell, fair sweet friend. I will go out a little while and will not stay long, and I want no one to know it. And because Harold would not inquire, he thought it would not have taken long.\n\nWhen Harold had departed, he summoned his clerks and had them write two letters. One he gave to Harold, the other he commanded him to deliver to his fellows. He prayed them to serve the king well and to obey Harold, and to come again from there as he should go to.\"\n\nSo he left them there and took them with him.clerk delayed him until next day at evening and he did so out of fear that his fellows would purchase him. And when it was nearly midnight, he arose and dressed himself privately as he could. He rode all day and afterwards went into the forest of Brycelyon, to a priory and hermitage which was completely secluded and deep in the forest, where he stayed for seven days. Every day he went to hear mass at the hermitage. He did much abstinence, fasting three days a week, and on Fridays he wore hairshirt. He thought that the king was old and that the realm depended on him, so he would not be far away. If any trouble arose, he could remedy it. He was greatly troubled and was indeed in the forest, deep in thought and listening to the delightful song of the birds, as in the time of Aurora, and made a song where he was at the refrain of the birds' song. No joy should come to me.recount what she who I have loved so much / would be so strange to me / and there he set it in a song. And since he thought he would take an enterprise of deeds or arms, he wrote his ordinance and sent to seek a dwarf and had him well arrayed and clothed him in a robe of silk right nobly and took him a yeoman and horses and a letter written in four parts which said:\n\nThe black knight with white arms bids the best knights of each country,\nIt is fitting for them to find at the well of Aventyre in the forest of Bryneulyn,\nA black pavilion with white tears every Tuesday in the year at the hour of prime,\nAnd also they shall find a tree where his shields shall hang,\nAnd there shall be a horn which a dwarf shall blow,\nAnd whoever has blown it,\nThere shall come out an old gentlewoman with a circle of gold,\nAnd an hermit with her,\nWho shall tell them what they shall do,\nShe shall lead them into a meadow where the black knight shall be armed,\nWhich shall Iust three courses and after the Iustes he.A knight shall fight with a sword, pointing it to the opponent and conquering him. He will then ask for the fairest maiden in Little Britain's realm and surrender her to do her will with him, on behalf of the sorrowful black knight, with white tears. It is also known that all those who have fought shall come to this forest, to Whitestone, within twelve months for a feast. The one who fights best will receive the javelin, the pavise, and a circle of gold with stones. The one who strikes strongest with the sword and engages in the longest fight will receive the sword with the golden girdle and the golden crown. If it happens that any of them conquers the black knight, he must send him to prison to such a lady as pleases him.\n\nPontus, having received these letters, commanded the dwarf to go by all the forests of France, where he knew any assemblies of feasts or gatherings.Iustes, the dwarf who could speak rightly, went throughout the country informing people about the black knight's intentions. Many wondered why the black knight would fight so. The black knight chose the best knights from every country and prepared them to come there. He declared that he should have great respect, and that the sword was his to have or else he would conquer it. It did not take long for enough knights from Britain and other countries to arrive. Ponthus made his people swear, the priest and the hermit among them, that they would not reveal him. He sent to Rennes, who had been previously mentioned, to seek out what he needed. He also sent to find an old woman from his council, dressed her in a coat and mantle of silk, and placed a large circle of gold on her head. He disguised himself as a hermit.A great lord with a herald's staff and a white horn, and in his hand a letter from the ordinance. And on that Tuesday, many knights came to have themselves judged and to do deeds of arms with the Black Knight, who was at the well, which was also called the well of Brylanton. They saw a great tent and a large pavilion, and it didn't take long for a dwarf to emerge from the pavilion, filthy and haggard. He went to a tree where hung a great horn and the Black Knight's shield with white terrors. He took the horn and blew it strongly. When he had finished blowing, the gentlewoman and the hermit, who held her by the golden bridle, came right to the shield. They made the dwarf cry out that every knight from every country who wanted to do deeds of arms with the Black Knight should hang up their shields at that great tree where the spears were placed. There were little hooks of iron where every man could hang his shield. Every man who was there made his shield for hanging.And when the shields were hung, the dwarf said, \"This gentlewoman who is here tells you what her ordinance is: she will choose four shields from among these, to which she will shoot an arrow with each one, tipped with gold. The one she strikes first will prepare himself for this Tuesday. And the one she strikes with the second arrow will be ready by that day seven nights later. The one she strikes with the third arrow will prepare himself for the third Tuesday. And the one she strikes with the fourth arrow will be ready for the fourth Tuesday. At the end of the month, she will shoot again at four more, in the same manner, and she will do this every month from this time until the end of the year. And there will be fifty knights, and two who will deliver the best and most renowned that this gentlewoman may choose, and they will last from this time all year, or as long as he is found who can conquer him with arms.\"When the dwarf had said that he had entered the pavilion on horseback. And brought with him a merryous fair bow of turquoise and four arrows gilded and feathered with gold for the gentlewoman, and told her which she should shoot. So simple-minded she shot the four arrows, and struck four shields, the first of which was Bernard de la Roche, the best knight of all Britain. The second was Geoffrey de Lacy, the best of Poitou. The third was Andrew de la Tour, the best of Anguines and Herupoys. The fourth was the Earl of Mortagne, the best of the Normans who were there.\n\nAnd when she had shot these four arrows, the hermit led her back to the great tent which was black with white teres. And he alighted down and armed himself at all points and came out of the tent. The shield at his neck and the spear in his fist on a great black horse, covered all with black sigilaton and white teres, richly armed. The knight was great and well-shaped.for there was much doubting and looking amongst them at that time concerning who he was, as the common voice was that Ponthus had gone into the realm of Pollain and Hungary for war, and therefore none knew it was he. It did not take long before Bernarde de la Roche, who had been the first to challenge him, came forth right nobly armed, with great fanfare of trumpets and tabors, causing great marvel amongst all. The knight took a golden cup and put it in the well and wet the stone with it; and the water sprang broad, and it began to thunder and hail, and there was a strong tempest, but it did not last long, and the strangers marveled greatly at that well, for it always sprang before he went to fight. Then he took his horse again and put his helmet on his head, and took his spear and struck his horse towards Bernarde, and Bernarde to him, and they exchanged such great blows that they broke.They charged and passed over, returning and collided in such a way that Bernard and his horse fell. But Bernard rose upon his feet. And when the black knight saw him on foot, he alighted and ran upon him with his sharp sword of steel, dealing him great blows where he could. Bernard defended himself to the best of his ability, but Ponthus struck so great and hard blows that he knocked down whatever he touched, and struck such a great stroke that he split Thauentall's helmet and all the circle, and hurt him a little in the face. Bernard lifted up his sword and struck Ponthus, but Ponthus cast his shield before him, and the stroke fell upon the shield halfway up his foot, and in such a way that he could not draw his sword back again so strongly it held. And Ponthus, perceiving that the dwarf and all pulled together at once, saw Bernard was without a sword. Therefore, Bernard was right ill at ease.And Ponthus said to him, \"Sir knight, it is time you go to the fairest lady's mercy of this realm.\" Bernarde answered never a word, as he was angry. And Ponthus said to him, \"Sir knight, never, God will I do nothing to you when I see you have no thrust to defend yourself with.\" Then Bernarde came and meant to take him with his fists. And Ponthus, who was great and strong, he manfully took him by the helmet, and he drew him to him roughly, so that he made him fall upon his hands to the earth, and had him down under him, and said to him, \"I shall let you go to the fairest gentlewoman's prison, and salute her on the black knight's behalf.\" And so he withdrew him. Bernarde saw well the debonairness of the black knight and prayed him much, and came to the knights who beheld the battle and said to them, \"Fair lords, I have found my master. Never before nor since have I found such a knight, so courteous, so strong.\" Therefore ask me, I pray you, which is the fairest gentlewoman.this reality and they held the Sy\u0434\u043e\u043d\u05d9\u0435 princess and she had the voice of them all. He departed then to go to Uennes. Ponthus leapt upon his horse and struck him with the spurs. He went into the forest as fast as the horse could go by certain ways which he knew, so that none knew where he had vanished, and came to the priory and entered in and closed the gates after him. The gentlewoman and the dwarf, and all others, remained in the pavilions until it was night. And when all people were withdrawn and done, they came their way. So here I leave them and return again unto Sy\u0434\u043e\u043d\u05d9\u0435 and Bernarde de la Roche. Sy\u0434\u043e\u043d\u05d9\u0435 was both day and night in great sorrow and unwilling ease, for when her gentlewoman had told her that Ponthus had said to her that he would go a little while out of that country. So she thought that it was for her ill behavior that she had made him, though she repented her right sore, and bewailed herself often and said: Alas.I have cleaned the text as follows:\n\nCaitiff now have I lost him through my great folly. Shamed be those who first brought me such tidings. For I see and know well that if it were not for fear that he had, he would not have left the country. It was a great folly for me to doubt that his sweet heart would not be truer than any other, for she wept and mourned in her heart for very fear that she would have lost him. There were many great complaints in the court for Ponthus' departure. The king was heavy and could have no rest, and often wished after him; and so did his cousin Germaine and all his companions; and all manner of people, both great and small; and the court was in great mourning for him. It was but a little while after that Bernard de la Roche came to court and asked fair Sydoine, saying that he was her prisoner. The king sent for her, and she came with a great procession of ladies and gentlewomen.knight and all manner of people, great and small, come to hear Lady Bernard. And when she came down into the hall, Bernarde knelt down to her and said, \"Lady, I send you the black knight with the white tears, who by his worthiness has conquered me in arms and bade me yield myself prisoner to the fairest lady of this realm. I have asked all the knights and squires who were there, and they all agree that you are the fairest. Therefore, I yield myself to you and into your prison as your knight, and you to have power over me. Yet he bade me to release you from him. Lady, you grew red and were ashamed because the men held you the fairest. Truly, I thank them all, but they have only advised me. I thank the knight who sent you here, but tell me, do you know from whence he is? Truly, she said, no. Said the king, \"May no man know what he is,\" truly, he said.Bernarde is the most beautiful and best armed knight I have ever seen, excelling in both speech and swordsmanship. He resembles Ponthus to some extent, but it is not he. People say he is in the realm of Poland or Hungary, engaged in the wars there. There was much talk of the Black Knight and how he was to fight Geoffrey de Lusignan on the next Tuesday, and Andrew de la Tour on the other Tuesday, followed by the Earl of Mortain. The king and all the ladies showed great cheer towards the Lord of Roche, and they all dined together in the hall with him. Sidney stood beside Bernarde and said to him, \"Lord of Roche, I am truly pleased to have such a prisoner as you. Therefore, you ought to have great doubt about the imprisonment you will suffer.\" Bernarde began to smile and replied, \"Madame, if you do not show me harsher imprisonment than this, I will endure it willingly. Know well and believe this, I think, or this year.\"After dinner began the dances and caroles. But Sydoine danced but little, and yet she would have danced less or had been afraid the men would have perceived her sorrow. The day was fair and clear, and the lord of Lesygnes, who was a marvelous good knight, was armed and mounted on horseback and came before the fountain.\n\nThe black knight leapt out of his pavilion, his spear in his hand and his shield about his neck. As soon as each of them saw the other, they let their horses run, striking great blows with their spears. Both horses fell upon their rumps, and almost all were overthrown. Nevertheless, they rose again and took other spears, large and strong and sharp, and they faced each other and came against one another as fast as their horses could drive, giving such great blows on their shields that they overthrew both knights and horses, and it was so violent that Geoffrey's horse fell.Heed under the body, Geoffrey couldn't step near, neither knight nor horse. For Geoffrey had his leg and thigh under the horse, and was right sore bruised. But Ponthus rose again on his horse, and yet he was sore ashamed that he was overthrown. So he looked on the knight who couldn't step from under his horse, then he alighted and came to the knight and did so much that he drove him from under his horse. He had his foot out of the joint, and so he could only stand on one foot. Yet he laid his hand on his sword as if he was of great heart and great hardiness. And when Ponthus saw that he could only stand on one foot, he would not strike him but let him strike a stroke or two. And said to him, \"Sir knight, I see you in a simple party. Shame it were for me to assail you.\" And Geoffrey said, \"Why should I not hold myself overcome as long as I may hold my sword in my hand? And what sword did he mean to strike Ponthus with, he met with a stone with his foot which made him overthrow.\"\"He was about to rise again and said to him, \"Sir knight, if you were whole, I would run upon you; but I see your disease, and you shall not yield to me, but to the fairest gentlewoman in all Britain, the one who will take you to her mercy and save her from the Black Knight. I pray you, let us do no more than we have done. For I well know your worthiness of bygone times. And when Geoffrey saw the debonair and great bounty of the Black Knight, he praised him much and said, 'Sir, I shall go where it pleases you to command me. And if I knew it would not displease you, I would ask you your name.' And Ponthus answered him, 'Sir, neither you nor anyone else shall know it at this time.' And Geoffrey held him still and would ask no more. And Ponthus took his leave of him and went his way privately into the forest by the paths as he was accustomed to do.\" And the people who saw the battle marveled.\"The black knight is both moch respected and praised. Have you not seen his debonair behavior and great generosity, how he would help him up? Much they prayed him and gave him great leeway. So they came to Geoffrey de lesygnen, who could not better him. He said to Andrew de la Tour, \"fair friend and fellow, I will stay till the next Tuesday coming, to keep fellowship with you, to go to the fair Sidney, if you set no better remedy in yourself than I have done in me.\" Sir said Andrew de la Tour, \"of the matter of arms, no man may judge, for they are right marvelous, and you might not do it from this matter, for it was the fate of your horse, of which no man may beware.\" I think not to have shame if I pursue such knights as you and Bernarde de la Roche. So they spoke of many diverse things, and he was taken and lifted up as softly as men could, and led to Mountfort, where it was decreed that he might ride with a pallet.\n\nThe next Tuesday came from every part people to see.the black knight, at the hour of prime, came the white teres / and from the other side came Landry / and then they cast their spears in the rests with the gaffrons hanging, and with great anger each of them struck the other without overthrowing / so they passed forth and came again roughly, so much so that they pierced their shields and broke their spears / and then they took their swords / and each gave the other great strokes where they might reach. They were a great while on horseback / and it happened that Ponthus, well armed, struck Landry with all his strength, making him stunned / and when Ponthus had done so, he saw him stagger / so he took him by the helmet and drew him with all his strength, casting him to the earth / but nevertheless he rose up again / and when Ponthus saw him at the earth, he said that he should not assault him on horseback and the other on foot, for it would bring shame / but immediately he alighted and put his shield before him / and his sword in his hand / and came.Running upon him. And Landry dressed him and made him ready to defend himself, for he knew he had no match for a child. Ponthus came and struck him a blow, and the sword glanced, striking away a quarter of his shield. Landry struck him back with great strokes wherever he could, and he defended himself like a good knight, for he was marvelously strong, hard, and manly. He endured much from him. Ponthus gave him great strokes wherever he could. He marveled greatly at how he could endure against him for so long. They broke their shields and helmets, and they were so weary after the first assault that they had to rest and take their breaths, leaning on their swords for weariness. Then Andrew spoke first and said, \"Sir knight, I do not know what you are, but this much I say: I did not expect to find such strength and worth in you this morning. But before you have conquered me in battle, you must do more than you have done yet.\"You said to Ponthus, by the holy faith, you shall yield to the fair gentlewoman, or my heart lies with her, and give her this gift of this sword. Then he lifted up his sword and struck Andrew, who was greatly angry and ashamed that he had endured so long against him. And so the battle began so harshly that blood ran from them down to the ground. Ponthus gave him a great stroke on the temple, so that his helmet was broken. He turned his shield and took his sword with both hands, striking Andrew with such a great stroke that he was astonished, and it was no marvel for a long time that they could both endure the battle. So often he struck him that Andrew perceived well that he was weary and astonished by the strokes he had given and received, and so he hastened him more and more, until he saw him stumbling. He came and put all his might into it, casting him down, and both fell to the earth. But Ponthus fell upon him so heavily that Andrew could not.Sir Ponthus spoke to him. \"Sir knight, yield to her,\" he said. And Andrew replied with no words and endured much pain, bearing great sorrow to yield to him. So he spoke to him again, courteously, \"Sir knight, yield to the fair gentlewoman. I pray you, and let there be no more debate between you and me. For we have proven ourselves together long enough.\" And Andrew knew well the great courtesy of the knight whom he had fought, and said to him, \"To her will I yield myself gladly, since it pleases you.\" \"It suffices me,\" said Ponthus, and then he rose up, weary and much troubled, from the great blows and the long battle he had endured. He came to his horse with much pain and leapt upon it and went into the forest so quickly that every man lost sight of him. And Geoffrey de Lesygnen and many others came to Andrew and asked how he fared. He replied, \"Well, considering the illness I have, but I have lost my master.\" \"Fair friend,\" said Geoffrey, \"we shall go with you.\"I go to the right fair lady, and we shall surrender to her mercy. Sir Andrew said, \"I will bear you company, for it was no reason that you should go without me.\" So we traveled together. He was disarmed and had great fondness for wounds, but he was not in danger, for he had no wounds that could prevent him from riding. So we went on the third day to surrender ourselves to Fair Sydeny. And the king welcomed us with great cheer and great joy, as if we were two of the best knights that could be found in any land, and most renowned for worthiness. So we came to Sydeny, and she, who was wise and gracious, received us with great joy and feasted us and did us great honor, and gave us mantles of silk furred with vair and girdles fair and rich, and on every girdle a rich brooch, and the knights thanked her, and said it was well that we had fallen into her mercy, and that she was not harsh to endure. Lord, she said, \"I do not know which knight it is that sends you.\"you hide but he and you do me great worship without cause, for fairer and goodlier ones are sufficient in this realm who seek them and choose them. Madame said knights we must believe the common folk, for all have seen you as the fairest. So they were bound by many things and stayed there two days, one with the king that other with her after it she gave them leave. So they departed to go see the battle of the earl of Mortain, who was a right good knight.\n\nThe old gentlewoman and the dwarf came out of the pavilion and had a bow and four arrows, as you have heard before, and the hermit with the vice led her by the bridle and made her sign to which she should shoot, as for that month. The old gentlewoman struck first in the shield of Thibault de Blois, who was named for a good knight. And the second arrow in the shield of Damian Martyn. The third arrow in the shield of Henry de Montfort-l'Amaury. And the fourth arrow was in the shield of Robert de Resillyon.These were the four knights most named, whose shields were hung up. And when she had shot her four arrows, she withdrew to the pavilion. And immediately after the black knight came out, armed with all his arms, his shield about his neck, the spear in his hand. And on the other side came in Thibault, earl of Mortain, richly arrayed with great fanfare of trumpets and tabors. And as soon as each of them saw the other, they let their horses run and gave great blows. But Ponthus reversed the earl's charge, almost knocking him to the ground. So they gripped their swords and each of them ran at the other roughly. But Ponthus struck mighty and hard blows, causing the earl to defend himself to his utmost power. The battle lasted a long time, but Ponthus, who was great and strong, took him by the helmet and pulled it off, throwing it to the ground. ThenThe earl lived in his iron tower, where he gave him a great blow, telling him to yield. But he did not strike him with the cutting. The earl endured much but was forced to yield, whether he wanted to or not. So he bade him yield to the fairest lady of Britain. He departed and went into the forest, as he had done before. The earl yielded him to Fair Sydden, as the other knights did, who showed him great worship. Her father, the king, did the same. The next Tuesday, Tybault fought Bois. And so did all the others until the end of the years. But it is too long to recount the just deeds and battles that each man did in that month and in all the other months following, for there were many fair deeds of arms and great battles. The end was that they were all overcome in battle and sent to the prison of Fair Sydden.Two and fifty knights, the best in any lands for conquering, were prisoners. Every man heard and saw that these good knights tested themselves, and the king always chose the best to engage in battles. Every man desired to be part of their number to test themselves against him. The news and renown spread throughout France and all other countries, and all knights came and girded their shields. Many came from the realm of France and other realms and countries. Ponthus always chose the best based on worthiness and fought with only one from each country because his name should go further. Thus, there were two and fifty in their number. The duke of Ostreich, the duke of Loraine, the Earl of Barr, the Earl of Montbeliard, the Earl of Montfort, and other dukes and earls were among them. Sir William of Baurs, Sir Arnould of Gueldres, the Earl of Savoy, and other various good knights were also there. I leave out their names for brevity.Overlong to tell, so I turn again to abbreviate my tale. It was at Whitstide's time, when all prisoners were to yield themselves, that this occurred. Ponthus made a great hall covered with leaves and a fair green tent by the four-square of marvels, which men called Belenson. He sent for all kinds of food and wines and all manner of stuff. And he wrote to the King of Britain, saying: \"The black knight with the white tears, with utmost humility and honor, most humbly recommends himself to your most noble and excellent grace. The black knight beseeches you, with meekness, that it please your highness to be at this feast of Pentecost in the forest of Brocad, it pleases your highness not to forget my lady your daughter, to see and counsel her, to whom the price shall be given - that is to him who has best trusted and mightiest fought of the two and fifty knights, for every two days of the year.\" When the king had seen the letters, he had great pleasure.Ioye said that the black knight had done him great honor and he should be rewarded. He then sent for his daughter and told her the news. He charged her to invite the fairest ladies and gentlewomen of his realm to come to her at Pentecost. Fair daughter, you ought to do it, for the knight has done great honor to you, sending many good knights and lords into your prison. I am deeply indebted to the black knight for this. Fair Sidoyne knelt down and said she would do as commanded. She wrote letters to the great ladies of Britain, inviting them to be with her on the Friday before Whitsunday, and to bring with them the fairest ladies and gentlewomen they could find. The ladies who heard Sidoyne's message were filled with joy and prepared for the journey. And there was a great company of them.They assembled. So they came upon the fourth day with their tents and pavilions, and they appeared as if they were a great host. Ponthus confronted the king. And he had sent thirteen gowns of a suit to his thirteen companions the day before, and one to Herault the seneschal, because they should show him fellowship. It is not necessary to ask if his cousin Germaine and his companions had great joy of the worship that God had sent him. When the king knew it was Ponthus who had done so much in arms, it is not necessary to ask the joy he had of it and the cheer he made him, and called him and kissed him, and then he said to him, \"You have long hidden yourself from us. And men said that you were in Hungary and in Poland at war, but in good faith my heart told me that it was you who did such marvels.\" Ponthus grew red and said nothing, for he was ashamed that the king praised him so much.\n\nAfter that he went against Sidon, accompanied by...With many fair ladies. And she yielded him again her salutation, as one who had all joy in her heart could think; and then she said to him, in smiling tones, \"O Ponthus, you have stayed away from us for a long time in this forest. I doubt me that you have become a hermit and wild. A lady said, \"Save your grace, I am easily tamed.\" And then he departed from her, as one who was completely taken in the love of his lady whom he had not seen for a long time. And then he went to see the ladies who were all disguised with green bows and garlands. And he said to them, \"My ladies, I pray God that each of you may have that which your hearts desire, for truly it is a good sight to see so fair a company.\" The ladies yielded him their salutations, which were full of joy to see him, for they loved him marvelously well above all knights. And one said to another, \"It is Ponthus, the good and fair knight. Thanked be God for the great worship that He has sent him. I pray God that He will keep him with us.\"The best knight of the world arrived, and this was their speech far and near. They arrived at the fountain, both the king and the ladies, with great joy. On the other side came the stranger knights. The king and ladies welcomed them with great joy. There was great sound and noise of diverse kinds of mystical creatures, so that the wood rang out with it. The king and Ponthus paid great homage to the dukes and lords: to the Duke of Ostrich of Loraine and Bar, and the Earl of Dammartin of Sauoye of Montbeliard, and to other various great lords. They went and heard mass that the bishop of Renne sang after they came to the hall. The king, the dukes, and Sidney were seated at the high table, and after every man according to his place. Great was the feast and great was the hall, and on one side were hung the sixty shields of the conquered knights. Fair and strange things were made between the courses: armed children who fought together, and various other things.Six old knights and six old squires, some bearing a spear and the black goffron (banner) with great marguerites and orient pearls, and a rich circle of gold marvelously wrought of rich pearls and precious stones. The others bore the rich sword with the golden pommel and the girdle of silk wrought with gold, great marguerites, and pearls, and with precious stones. This richesse had Ponthus won on the ship of the Sudan shortly before. He said he could not better beset them than before, so many notable princes and great lords, for he showed all his deeds right honorably. The knights and the ladies went about the hall singing, as if they did not know to whom they should present themselves. And then they came before the Lord de Lesygnan and presented him the spear and the goffron and the rich circle of gold, which they set upon his head as the best jouster. And after, they came to Andrew de la Tour and presented him.The rich sword and the rich crown were set upon his head. He wondered whether he would or not, for he excused himself much and seemed to have refused it, saying that there were diverse others who had deserved it better and he was red and ashamed. But Ponthus had arranged it, for he said in good faith that he had given him most for one day. Geoffrey had also behaved well. Then minstrels began to play all manner of minstrelsy, and the heralds began to cry that no one should have heard the trumpets, for it was all so loud, both wood and forest. There was given much diverse food and good wines, and great gifts to heralds and minstrels. Ponthus came behind the king and said to him in his ear. Sir, it pleases you that we shall cry out the Justices again tomorrow, and on Tuesday at Uennes, because you should know these princes and these dukes, for it will be your worship. The king said in good faith.It is a good and true counsel. Please carry it out. Then Ponthus called an herald and had him proclaim that the white knight with the red shield will be in the city of Uennes on Monday and Tuesday with five fellows, and he himself will make the sixth to withstand all manner of knights with spears. The one who has the price on Monday outside shall have the girdle and the gypsier of the fairest of the feast. And the one who does best on Tuesday shall have the sparrowhawk mewed with lines of pearls and marigolds, and a chaplet that the fairest of the feast will give him. The one of the inner party who justly wins shall have a ring.\n\nOn the morrow after they departed by times, and went and heard mass at St. Peter's of Uennes, and then they went and dined. And after dinner, the king and the ladies went to the baths. Then came Ponthus and his horse all white with a great red rose that signified his lady, and his five fellows.Which one was Bernard de la Roche, the vicomte of Lyon, the vicomte of Donges? Polydes and Herlaunt, you shall summon all good knights. The justices were great on Monday and on Tuesday there were many great justices and many great battles. But over all knights, Ponthus judged best, for he brought down knights and horses, and did such marvels that every knight doubted to meet with him. He set both heart and will because his lady was there, presenting herself. Both great and small praised him much. The ladies said, \"Come, he beats all down before him.\" He is a great fool who goes against him; his spear spares no man but him, either hurting or falling him.\n\nSydoyne saw well that the ladies and all others favored him. She said no word but kept herself close, so that no man should perceive that she had more joy of him than of another. Right well the duke of Auvergne and the duke of Lorraine, the earl of Savoy, the earl of Montb\u00e9liard, and many others judged.It was too long to tell. On Monday and Tuesday, all the good knights were respectfully feasted. At supper on Tuesday, the feast was great and large. They gave the prize on Monday of the outer party to the Earl of Mountbelyart, a good knight, who received the girdle and the Gypsere of Sidoyne because she was chosen as the fairest of the feast. The prize on Tuesday was given to the Duke of Ostryche. He received the sparrowhawk with the rich lines and the chaplet of Sidoyne. Pontus received the prize on Monday, as mentioned before. He wished that the prize on Tuesday should have been given to the Lord de la Roche, who was the best knight besides Pontus, whom no man could approach. The ladies sent a ring with a great ruby to Pontus. They also sent a rich one to Bernard, Lord de la Roche. Heraude and minstrels led great joy and great noise. After supper, they carolled and danced, and sang.songs till midnight, and then they drank and ate spices. After that, the strangers took their leave of the king and Syddney and the great ladies. They departed on a Wednesday, by the time they had heard mass. Pontus conducted them to the castle of Giron, where he had arranged a dinner for them. After dinner, he intended to convey them farther, but the lords would not allow him. Yet he offered himself greatly to them, and they took their leave of one another. The lords, both great and small, prayed much to Pontus for his good fellowship and his good cheer. Truly, they said, he was the most handsome knight and the best and most gracious in the world, and there was none like him. They also prayed much to Syddney for her beauty and her courtesy, and that he who should have her should be eager. Pontus turned again to the king and to the ladies. After dinner, the ladies and the knights of Britain took their leave of the king and of him.The king and his daughter came singing and sporting towards each other. At one time Sydney and Ponthus spoke together. Sydney said to Ponthus, \"You have hidden yourself from us for a long time, and I marveled much that I heard no news from you.\" The lady said, \"You send me a messenger every week, dear friend, you say truthfully. Yet it would have given me great pleasure to know who had sent them since they came from you, for every man said you were in Hungary.\" She also marveled much that you did not let me know of your departure, and therefore my heart was in great distress. A lady I am, he said, I have been near you, in my heart and in my thoughts, and all that I have done I have thought to do for your love and to increase your good reputation, for I knew well that you would be chosen as the fairest in Britain, and so I have done so much that the best knights who are known to men.\"country comes to see you and put them in your mercy. But despite that, madam, it was not I who did it, it was the madam. Therefore, I thank you for the power and the boldness you gave me; for of myself, I would not have dared to undertake it. Ponthus said she, \"I know well that this goodness and worship comes to you from God and from none other, but that is because you love God and have been given the grace and the boldness and the strength, so you ought to thank Him highly.\" Madam he said, \"So do I, but I think well that the enterprise came from you.\" Now Ponthus said, \"Let us leave this talking for in good faith, you bring me the greatest joy in my heart to hear good tidings of you as long as I find you true for the worship of me and my lord.\" Madam said he, \"Of that be you certain? For I would rather be dead than think otherwise by my faith.\" Upon this talking, Guenelet, one of the twelve fellows, arrived.\"\n\nThis Guenelet was right envious and a fair speaker and a...\"Great flatterer. So he had great envy towards his master and had such great sorrow that anyone should be more master in the court than he. So he saw the jester was old and thought that by fair speech and flattery he would be master, and he thought to put out and estrange his master, who was the most precious with the jester, and to do him treason. He saw the king alone in the wood where he hunted and said to him, \"I shall tell you a great secret; so that you will swear by the king's words that you will not reveal me.\" The king, who was all good and true, trusted him in nothing. My right revered lord,\" said the king, \"you have nourished me and made me, and all the good that I have is due to your doing. Therefore, my heart cannot suffer your harm or dishonor, and therefore, I will tell you something that greatly concerns your honor.\" How much that I love\"Pothus loves you more than any man, save only you. I would suffer nothing that would be against your worship. Sir, it is thus that Pothus loves my lady your daughter, and therefore be advised, for he is a right good knight. I have doubts that some foolish love may fall between them, of which she and you might have great shame and dishonor. The king Guenellet said, I see well that you love me truly, and that you would not be glad of my disfavor. So am I greatly beholden to you forevermore, and I thank you most gratefully. And thus the king thanked him, as he thought he had spoken the truth. And Guenellet said, you ought not to thank me, for I hold myself so bound to you that there is no thing on earth that any earthly man might do for his lord but that I would do it for you alone, even to die for it if need be. But sir, I tell you how you shall prove him, if he says that he does not love her, bid him swear and make an oath, and you shall perhaps see that he will not. Now Guenellet had heardA king's son of Ponthus, in the parties of Galyce and Spain, should make no oath placed upon him as long as he could fight. If he died, he should be disgraced and told this to the king, for he knew he would make no oath. In this way, he would set the king and himself at a distance, and gather more rule into his own hand. An envious man cannot endure such a thing. The king was deeply pensive and angry upon hearing this, for he loved his daughter most dearly and was afraid of dishonor. When he had come from the wood and dismounted from his horse, Ponthus, who was there, came before him, intending to take his sword and gloves as he had done before out of custom. But the king turned him away and made no sign to him nor spoke to him. When Ponthus perceived this, he knew the king was displeased with him, so he went to him and said, \"sir, how is it that you are...\"Ponthus is displeased with me because of his daughter's love. He said the king, who was very angry. Ponthus. I have brought you up little, yet you have dishonored me in this way, Ponthus said the king. And by what way, your majesty, did you say that I love your daughter for dishonoring her? And I have no child but her, and she is all my joy and the length of my life, said Ponthus. Who told you that, your majesty? If anyone dares to say it now, I am ready to prove it with my body that he speaks falsely, said Ponthus. Nay, said the king. If you will swear by the holy gospels that you do not love her as I have said, perhaps I will believe you. Sir, I say that I do not love her as I ought to love the daughter of my rightful lord, I do not deny that, but that I would do or think anything that would dishonor her or you, I will answer as a true knight should, and, sir, you know you should not ask me anything else for my honor, for you know.A king's son ought not to make light of anything put upon him as long as he could defend himself with his body. This is the custom of the country where I was born. I never heard the king, who was right fierce and angry about the words he had heard, say which was right. Sir Ponthus yet will offer you more; I will fight with two or three if anyone dares to maintain it. For I feel my quarrel so good and so clean that I am completely certain that God will help me as a true judge. A said, \"Hold yourself so strongly and so knightly that you know well none will fight against you.\" Sir Ponthus replied, \"I offer you all that I may with my worshipful promise.\" The king passed by and said, \"The battle should not be done because of you.\"\n\nWhen Ponthus saw that he was deeply sorrowful and angry because it was a king's son, he was sorry to make an oath, and on the other hand, because the king would not do him right, So he...The knight came to the king and took his leave, saying he would not dwell in his court in displeasure or suspicion. He then departed and went to Sidoyne, telling her of the king's words and his offer to fight with two or three, and how the king would do him no right and make him swear to his dishonor. When Sidoyne understood this, she asked if he had great sorrow and said, \"By my faith, these false traitors and flatterers have contrived such great untruths and lies. But, my lady, you say truth. But I will take my leave of you with as great sorrow and heaviness as ever a knight took leave of his lady. She said, 'Sweet love, you should make the oath, for you can do it surely and put away all blame.' Sidoyne said, 'My lord, you should never dare be seen in the country where I was born. And never.\"god will that I be the first of kings' sons to take an oath, for it should be a reminder to my heirs forevermore. Madam, how much that the body be away from you for a while, I shall be with you at the seven years' end, and if sooner I do not come, therefore I pray you, and if it pleases you, to keep yourself from marrying until that time and you may. She said, \"The term is set long, and I shall be the while so sorrowful and shall have so many heavy days and sorrowful hours to endure.\" At these words she was all vanquished and fell into a swoon. They both had heavy hearts and could scarcely speak, save only that they embraced each other and the tears fell down from their eyes. And Pontus put his hat before his eyes and departed and went to his chamber and shut the door to himself, and then his heart grew heavy and he said to himself, \"I am the most unhappy knight who lives, when such a lady can receive blame for me without cause.\" He also laments.All I rejoice, to leave the country and the sight of his lady wherever he goes. So he complained and bemoaned himself sorrowfully, and when he had been in such pain and sorrow for a while, he refrained and enforced himself to be of good cheer. If Sidony had less sorrow, for she entered her chamber and called Elyos to her. When she saw that it was only the two of them and that they were alone, she began her sorrow so marvelously great that it was pitiful to see.\nShe said, \"Elyos, my love, he goes his way, the good, the flower of knighthood and courtesy, and the best of life, and the best instructed, and he who has the best manner of behaving among all manner of estates and all manner of men. And it is good reason, for he loves and fears God, and honors the aged and the wise, and is honorable and humble both to great and small, he is more generous than all largesse and nobility, what his sweet heart is gentle and debonair, what should my heart do after his departure?\"but the day never brings joy nor rest to him, and I know his heart will suffer no less. Then she fell into a swoon, and Elyos took her in his arms and comforted her as best he could. But it availed not; she was too sorrowful. And after she said, \"Elyos, my sweet love, I cannot hide my heart from you. I love you and trust you so much.\" But sweet love, this sorrow comes to me when I think of the great untruth that has been contrived against us, for truer love was never there. And after I think of the language that will be spoken there, and then, by me, he leaves the country where he was so much beloved, both by little and by much, and all the harm that he has and will have is and will be by me. And I am the cause of all his misfortune. All these things put great sorrow in my heart, so she made great sorrow, and after she wiped her eyes. And so she went on.down in her great chamber among her ladies and gentlewomen, and she made no feminine bleeding that she had any sorrow, for she was right wise and could hide herself well. The ladies and gentlewomen wept for pity and sorrow for Ponthus, and said that cursed were those who had brought such false tidings. But Sydney comforted them right sweetly.\n\nPonthus called a squire and the men of his chamber and commanded them to pack and put in a clothsack all that he needed. Then he took his leave of the court and of every man. So none was there but they wept and cried and rent their hair and made as great sorrow as they had seen all their friends die, for they loved him so much. So he departed from the court.\n\nThe barons and knights and all that could mount a horse accompanied him, signing and weeping, and well they thought to have detained him with fair words, saying unto him that the king was aged and recovered, and that they ought not to set their hearts on anything that he said.He would not understand it, and when they had conveyed him two miles, he stayed and asked them to tear it apart again. So he made them tear it apart whether they would or not, with weeping and wailing enough saying. A British [person] you ought to weep, when the gentle and good knight who had you in peace and joy, and kept you from adversaries and all enemies, as the hen does her chicks under her wings. He who held all the barons and you people in good love. So they went away weeping and cursing those who had imagined this false tale. And Ponthus rode to St. Solomon. And there he ordered a ship. And on the morning, he heard mass and went to the sea. And his companions intended to have gone with him, all except Ganelon, but he would not allow them. And he said that the king had nourished them and that he was able to make them and do them good, and therefore he wanted them to turn back to him, with great insistence.Payne they parted from him, so sorrowful they were. They took their leave, weeping, and when the ship was out of their sight, they began their sorrow. All save Ganelon, who seemed insensible to weeping; but he had great joy in his heart. When Pontus had lost sight of Britain.\n\nThen tears fell from his eyes, and he said, \"Blessed be Britain and the fairest, the good, the true one, you live; and all other ladies and gentlewomen, for the love of her, and all knighthood, for better and sweeter was there never.\"\n\nPontus had a heavy and sorrowful heart for his lady who dwelt there, and he always restrained his sorrow as best he could. So he arrived and landed at Hampton, and came riding toward London. Then he met a greyhound in his way, and a wild boar which the greyhound followed and attacked. Though Pontus drew out his sword and struck the boar in two pieces. Harry, the son of the king of England, who saw the stroke, was greatly amazed.Enquired he whom this was, and Ponthus replied unto him. Sir, since I have heard great renown of the king's house of England and that he has two sons who are good knights, I have come here to see the state and the nobles of his house. Sir replied Harry, you are welcome, and I am one of the king's sons. In the name of God, please stay with me. So they rode towards the courtyard speaking of many things. When they arrived, the king was seated at dinner. Harry commanded that chambers and stables be prepared for his new knight, and it was done. The king's son entered the hall with him, and he humbly saluted the king and the queen. The king asked him how he had hunted, and he told him. Then he asked him privately, \"Who is this goodly knight?\" and he told him how he had found him and of the great stroke he had struck the enemy. Much was looked upon Ponthus, for from every side men came to see him as if it had been a spectacle.myracle. It was announced in the court that the most beautiful knight of the world had arrived, whom the kings son had brought. The ladies beheld him, and in particular the king's daughters. Each of them said that he was the most beautiful knight they had ever seen. \"You speak the truth,\" said another. \"If he is good, he is even more agreeable and pleasant.\" He was seated at dinner with the ladies. After the meal, the king went out of the hall and saw the boar, which was the largest he had seen in a long while, and was in two pieces. Harry spoke to the king and queen, \"See what my new knight has done with one stroke of his sword.\" Ponthus turned away and was ashamed because men praised him for that stroke. The king asked him whence he was from, and he said to him, \"Sire, they call me Sir D'Artagnan.\" So he asked him about the news of France, and many other things, but the king found him so wisely answering that he was pleased.was all America welcomed. And then he went to the queen and to the lords and knights and said to them that he had not for a long time spoken with a wiser or more courteous man than this good knight in conversation. Truly, my heart tells me that he is greater and more noble than he makes himself out to be. He stayed there for a long time, and the more men saw him, the more they loved and praised him.\n\nSir John, the king's eldest son, had great sorrow that he had not found him before his brother Harry. Of all kinds of diversions, he could entertain him with hawking and hunting, and he would never avoid anything that he did. His manner and behavior pleased everyone. He loved the holy church well, and every day he would hear mass and give alms to the poor people. His biggest virtue was, in good faith, it was thus or it is thus.\n\nOn an evening, the Earl of Gloucester's son, who was a fair knight and strong, was there. He was somewhat proud. He cast the stone with the king.\"Sir John showed them four fingers, having previously authenticated himself by casting before them. Sir Harry then urged Surdyt to place the stone. Surdyt replied that he couldn't, but since it pleased Sir Harry, he would do as he could. Sir John went to the stone and placed it at a great distance. Sir Harry, by the faith, swore to the woman he loved most to place it as far as possible. When he heard that he was so conjured, he thought of his lady and said, \"Sir, you have conjured me; I would God he loved me as much as I love him.\" Surdyt then took the stone and placed it about seven large paces before them all. When the king and the ladies saw this, they marveled. The earl was not abashed and said, \"I am overcome.\" Then Sir Harry asked Surdyt why he had delayed this conjuring. Sir Surdyt replied that he would not have interfered had he not been so conjured, for he had displeased both him and himself, and you know\"Well, it seems not to displease me. So his master perceived his gentleness. Genever went to her brother and said, \"Fair brother, come play with me in my chamber and bring your new knight with you.\" Fair sister, I will come, he replied. So they went to play and amuse themselves in her chamber. Wine and spices followed, and then they began to dance and sing. But with great pain, they could hardly make Surdyt dance, saying that he could not dance unless he had danced for a while. He danced best of all, and with great pain, they could make him sing. At the urging of the king's daughter, he sang a song better than any other. He always made himself aloof from everything except at the last, when he did his best. After they had sung the king's son and his sister began to scold, and when they had scolded for a while, they begged Surdyt to harp. But with great pain, they made him harp at last. He played a new lay that passed well.A said Genever Surdyt in good faith, I have great joy that you can tell us, for we have had great desire to know it. It is the lay that the good knight Ponthus made for his lady, as it has been told to us, and we suppose well for whom he made it. Madame said, \"I don't know who made it.\" He was somewhat ashamed and changed color when he thought of her, and so he taught it to Genever and her sister, who had it written. And so the two daughters came to the king and queen and showed them. Truly said the king, \"Learn it, fair daughters, I pray, for it is right good and the knight plays it well. Of all diversions and plays he could right well, and once Genever reasoned with him and said, 'Surdyt, see in this realm, lady or gentlewoman, where you set your heart and your pleasure, tell it to me, and in good faith, I am she who with a good heart will help you in worship.' Madame said, 'I thank you always, have I ever needed your good ladyship and help, but in that I.'\"\"A Surly woman said she were all uncomfortable; is there none who has preference over another? Madame, they are all so good that there is no man who can sufficiently praise them or love them in worship. And as for me, the love of a poor knight is of little consequence. She said he is not poor who has beauty, bounty, and good conditions, and in good faith, I know none so fair or so great a lady in this country who should not hold herself worthy of being beloved by such a knight as I hope you are. Madame, I am far from such one as you say; but it pleases you to talk and entertain yourself with such a poor knight as I am. She said, \"Believe me not,\" in good faith I say, but only as I think. All the while the knight took her speaking in jest and gave her no manner of comfort. In so much that she saw that he was not willing to love, which displeased her much. For if\"She found in him only manner of comfort that he would have loved. She would have discovered herself more largely and so appeared well to him. Surly, often times many fair ladies and gentlewomen gave him many words of love and proved looks that they would have loved him, but he made all fair cheer without giving any comfort of love. Therefore, there were many right sorrowful, especially the king's daughters, who wisely behaved themselves towards him and pleased all. Many nights he thought of his lady and made lays about her, which all fell into playing of sorrow, and that he should always serve her without changing. In these thoughts he took often times great discomfort and sometimes alliegance of his heavy thoughts. Though it befell that there was rigor of war between the king of Ireland and the king of England. So the truces were taken that were broken at Michaelmas and lasted for three days. And the king of Ireland came with great arms. So the news came to the court.The king of England sent letters throughout the land and convened his assembly, ordering his two sons to go. Surte asked his master. \"What title does the king your father bear in this war?\" Henry replied that his father had taken it upon his soul and his peril. Surte then said, \"Shall I go with you? I will not arm myself for any title of war, for we owe more to love the souls than the bodies, which draw nearer to their end every day, and the soul cannot die, for it must have its reward for the good deed and the bad one's master heard him and praised him much in his heart. But he thought he had good right.\n\nThe armies were assembled and marched against the king of Ireland, who kept the field and had taken a castle by storm. When he heard by his spies that the two kings' sons had come to the battle, he went against them, for he was a good knight and a manly one. The king of Ireland had seven battalions and many commons.Our men had four battles. The earl of Hampton led the first, who was marshal of England. The second was led by Sir Henry. The third was led by Sir John Kegges, two of his sons, and most barons were present. The fourth was led by the earl of Cornwall, a good knight new to the king of England, and he had the Welsh men with him. The king of Ireland had most of his men on foot, but the English men were most on horseback. At the assembly of the men of arms, there was great noise and great cry, and there were many knights overwhelmed, who since had no power to rise. So the Earl had much to endure, assembling all the battles together. There were many fair jousts, but it would be too long to tell. Indeed, it had great will to do deeds of arms, strike down many with a truncheon of a spear. Then he set his hand to his sword and began to strike on the right side and on the left side, making a great way for himself, so that they came to know him who had never seen him before.The king had seen him first and he committed such reckless acts with his arms that many left the battle to watch him. Then the king said if he lived long, he would cause us to lose the field. So the king struck him a traumatic blow that made him turn back, and yet he feinted. The king saw him richly armed and adorned with pearls and precious stones. Then Surdyt advanced him and struck him so hard on the helmet that he stunned him and laid the sadle bow aside. But he would not strike him again for fear of killing. And he thought in his heart that if God willed, he should not sleep such a knight. Then he took him by both shoulders and led him forth as a wolf does its prey. The Irishmen thought they would successfully rescue him, but he struck such great blows around him that none dared come near him, striking as the hound repels the wild boar. And so he carried him out of the battle and put him in good keeping and made him promise to pay ransom \u2013 when the Irishmen saw this.The king was taken, each of them lost their courage and began to flee to the woods and mountains. There were many taken, slain, and overthrown in the chase. At night, every man returned to his own countryside. Great was the joy of the people who came to the king's house. Surdyt had discomfited the Irishmen and had taken the king of Ireland in the midst of all his men. So, there was great praise of his knighthood. Upon his coming home, the king and queen went before him and said, \"Welcome, you are the best knight alive and flower of all knighthood.\" Surdyt was ashamed of the worship they made him and said to the king and queen, \"You shame me. If I had known, I would not have come here all year. It does not become you to do me such worship. I have not deserved it. It seems to me that you overstep your bounds with me.\" The king replied.Right dear friend, in good faith we thought we had done well, but since it displeases you, we shall no longer do so. And thus the king excused him. Men asked the king what he would do with the king of Ireland. And he answered, \"As Surrey commands, for he will neither put him in ward nor in prison.\" And he answered again as the king was pleased, so it should be done. And if it pleases the king that he might be brought out of prison at his first coming and brought into the hall, and men do him homage, it would be well done. The king said that this counsel was good and true, and so it was done.\n\nKing Henry brought him into the hall. The king of Ireland was a right goodly knight, and of the age of thirty years, and he was richly arrayed in purple, a mantle furred with ermine. Every man beheld him. The king of England and the queen made him great cheer for Surrey's sake, and he was seated between the king's daughters at the table. The king of Ireland was right sad, and made simple.Sir Surdyt came before him and said, \"Take heart, for you have good prison to be set between two such fair ladies. Truly, as long as God gives me this good prison, I ought not to be dismayed. After the meal, Surdyt began to flirt with the king's youngest daughter and said, \"Madam, how do you like the king of Ireland? And if I thought it might please you, I would propose a marriage between you and him, though it seems beneath me, for poor men are seldom heard among great lords. Madam, are you serious about this? If it were to your good pleasure, God knows he would please me well, if it pleased my lord, my father, and my brothers. If I could not have another who is neither king nor duke, but he is the best knight in the world.\" Madam, it is hard to know what is best, for there are many good men.\" She probably said this for him, and she did, so he would not support her and fell in to other matters.Afterward, they went to play and engage in activities in the gardens: some at chess, others at tables, and at other pastimes. And in the evening after supper, they sang and danced. On the following morning, after the king held a great council, the king of Scotland, who had married his sister, was present. The king had married the sister of the king of Scotland. The king of Cornwall and the princes and barons were there to discuss what should be done with the king of Ireland. It was spoken of in various ways, taking a long time to recount. At last, the king asked Surdyt and said, \"Surdyt, you have your say, for it is reasonable that you will be heard, since through you we have him in submission.\" Surdyt would have gladly excused himself and said, \"Since it pleases you that I should speak rudely, as a simple man of little knowledge, but it seems to me that the war between you is only a matter of the fullness of the hearts of great lords, and it is not according to the holy law or commandment.\"And when God was born, an angel announced it to the shepherds and said, \"Glory to God in the highest, and peace on earth to men of goodwill.\" That is, \"Glory to God the Father, and on earth peace to men of goodwill.\" When God came to any place, He said to His apostles, \"Peace be among you.\" Therefore, if God has given you great realms and lordships, it is not that the rich should wage war on the poor, for the poor people of the country are destroyed and exiled. Instead, you should keep and nourish them in peace. I will tell you how I think God's peace should be among you: give Him your youngest daughter and whatever else you have, and do what pleases you. All men said, \"Blessed is he who has thought and said this, for it is true counsel.\" Then the king of Scotland said, \"So be it.\"\"Fair friend, who has come from you, you give such good counsel and please every man, perform this deed and speak with the king your prisoner, and bring us word of his will. Surdur said that he would go with good will since it pleases them. So he went and spoke with the king of Ireland, and told him that God loves them because He loves their neighbors, and how many men were lost due to their high courage and greed. Then he asked him if it might be that he would have the king's youngest daughter, and that his ransom and the dispute between them be forgiven. The king said if you can bring it about, I would be most beholden to you next to God in the world, and you wish it to be so, Surdur replied, if I can bring it about, you said with all my heart there is nothing I desire more.\"In the seventh year, tidings reached the court that the Sudan's son, named Corboran, had robbed and plundered many isles and realms, causing much harm to the Christian kingdom.\n\nPreviously, the king of Ireland had thanked the messengers and expressed great desire for peace between them. The king of England made the archbishop of Canterbury oversee the arrangement, and a month after their wedding, there was a great feast. The king of Ireland arrived with a hundred knights in suits of armor. He gave Surrey four horses, six coursers, and ten thousand gold basets, as well as garments of gold, purple, and silk, and furs of vermilion and sables. Surrey was greatly honored by the king of Ireland for the great gifts he bestowed. After the wedding, the king led her home into his own realm, where she was greatly beloved and worshipped.\n\nThe king of Ireland had thanked the messengers and expressed great desire for peace between the realms. The king of England arranged the marriage, and a month after their wedding, there was a grand feast. The king of Ireland arrived with a hundred knights in suits of armor. He gave Surrey four horses, six coursers, and ten thousand gold basets, as well as garments of gold, purple, and silk, and furs of vermilion and sables. Surrey was greatly honored by the king of Ireland for the generous gifts. After the wedding, the king took Surrey home to his own realm, where she was warmly received and revered.people had councils try to him / so he landed in England as his two brothers did / one in Galice, another in little Britain. So he was sore afraid, for he came well with a fleet of nine C. ships, great or small. And when he was landed, he defied the king of England. And bade that he should avoid the realm or else forsake his faith and yield him tribute. The country was afraid for the great number of men he had. The king took counsel and sent for his people. Then he sent for his brother of Scotland, and his son in law of Ireland, and for his new earl of Cornwall, and also for the Earl of Wales, and for all the lords of England. And when they were all assembled together, there was a great army. The king sent forth his two sons and the Surdyt well a four mile from the host of the Saracens to order their battles, of which the king of Scotland was the chief leader of all the host. The first battle was led by the king of Ireland. And the king of England.Cornewayle led the second battalion. The Earl of Wales led the third. Sir John, the king's eldest son, led the fourth. Sir Harry led the fifth battalion. And the Surdyt led the sixth battalion. So there were six great battalions. And they numbered more than thirty thousand men besides all the foot soldiers, archers, and arbalestres. When King Corboran heard tell of their coming, he made more than twelve battalions, numbering more than forty thousand men without foot soldiers. So they were right fierce and proud, as those who had never been discomfited in the twelve years since they departed from the Sultan of Babylon. Our men rode to meet them in good order. And when they saw the host of the Turks and Saracens, they were greatly amazed, but they held themselves well assured, for they were clean shaven and housed. Surdyt came before the battalions and comforted them, saying, \"Fair lords, do not be dismayed for the great number they have, for our...\"quarrel is the quarrel of Jesus Christ that fed five thousand men with five loaves and two fish. Also, he may give us victory one against a hundred, if every man of good heart and strikes surely at them, for he who assails or defends himself upon them has no faith; God helps him. And we go hardly without any fear. And you shall see them confounded right away. The every man took good heart for the words of the Surrenderer. And they answered, \"Since it pleases God that Surrenderer was there, we are not afraid to be confounded.\" Then they struck the horses with spurs and ran one against another. And there was a great sound of trumpets and tabors; a maid should not have heard the thunderous noise. There were many overcome who since had no power to rise; and the battle lasted until all the battalions were assembled on both sides, so that there was great noise of spears and swords. Surrenderer made himself away wherever he went and whomever he struck, he was dead or wounded.A Sarazyn named Feragyn had killed Sir John, the eldest son of Englonde. This caused great harm. The battles were cruel. Corboran, the pagan king, inflicted heavy casualties. Sir Henry Surdytes' master was richly armed and performed many great deeds with his hands. He took a large spear and charged. He struck Sir Henry in the side, piercing his armor halfway into his body. This was significant damage as he was a good knight and a manly one. Surdytes searched the press and made all flee before him with great strokes. As he passed, he saw his master fall to the ground with a spear in his side. It is not worth asking if he was truly sorry. And he began to strike on the right and left, making a great way for himself with the help of the Earl of Ireland, who always remained by his side. Then he dismounted, lifted up his master, and asked him how he fared. He replied, \"I am well, since I have avenged myself on him.\"Hurts him. \"What does he say, Surdyt?\" It is Corbyn, the king of this host. Do not doubt you said, Surdyt, for I will avenge you or die. So he dressed himself up and mounted his horseback and rode out of the press. And then Surdyt gathered to him a hundred good spearmen or more and saw the standard of King Corbyn. He charged towards that part and broke the press so much that he saw where Corbyn did marvelous deeds with his hands, and he was richly armed and had a crown of gold upon his basinet. Surdyt said to him, \"You false coward, who have slain my master, you shall go no further.\" He struck him such a great blow that he was all astonished and lay upon his saddle bow. And Surdyt struck again and struck off the head from the body and bore the head out of the battle to his master. And when Sir Henry saw the head, he said, \"Blessed be God, I shall now die the more merrily.\" And he thanked Surdyt. \"Sir,\" he said, \"do not think to die, for you shall see the Saracens confounded henceforth, since they know.\"The death of their king. And he spoke truly. As soon as they knew it, they put no more defense in place and were all disheartened and sorrowful to see themselves without a leader. Surdyt entered into the great press and began to do great deeds of arms to give courage to all his companions. He beat down Saracens and did such deeds of arms that every man knew him by the great strokes he gave. So they fled before him like sheep before the wolf. They began to disperse and fled by the country as wild beasts. The English men, Irish men, and Scots began the slaughter on every side. There were slain so many that the fields lay all strewn with dead men. The archers and foot soldiers, when they saw any one overcome, all attacked them. The Saracens knew not where to hide themselves or save themselves. Many of them fled towards the ships. But Surdyt and the English held them so short that they might not escape but put them into the sea.They drowned themselves. Great was their mortality upon them, and they called upon Mahowne, but he never helped them until all were slain and drowned. And Surdyt came to a boat and entered it, and could speak well in Latin. He asked where was the king's ship with all its treasure. One of the Saracens told him. Come forth, said Surdyt, into this boat and bring me there, or thou shalt die. The other said that he would bring him. So he took oars and three Saracens and rowed to the great ship and went in. The ship was passing great and well pointed. So there were some within who intended to defend them, but Surdyt laid about with his sword and slew and drowned all who were there. So there remained no more there but himself and the three Saracens who had brought him. And they said that they would be christened since Mahowne had let their lord be slain and all their fellows. And after they were christened, Surdyt gave them much good. Then one of the Saracens said, See these great treasures.huts and these great coffers they contained gold and silver that our master had robbed and plundered from Christian lands near the sea. No man could think of the great riches that were within. Each other lord took from the ships, for there were well over nine hundred, and the flood failed them. There was such great winning that every man was rich from this journey. Such men as he trusted, he gave the ship to keep and commanded them to bring it to London to one of his lodgings, for he intended to hire soldiers to go into his realm that the Saracens kept in servitude. And yet he gave many great gifts, and every man praised him for his generosity. That night passed and was on a Tuesday, the Wednesday they searched the field to learn who was slain of the Christian people. They found King Edward's two sons of England, the Earl of Wales, the Earl of Gloucester, three other barons,and twelve knights, and about two hundred Christian people. Some were born into their countrys and the remainder were buried at an abbey. The king and queen had great joy of the victory, and all said with one voice that the good knight Sir Gawain had discomfited the field, and if he had not been there they would have lost the field, but his great knighthood saved them and discomfited the field and their enemies. So he had all the prize, but he was right sorrowful for the death of the king's two sons. The king and queen made great joy to Sir Gawain, and so did all the ladies, and they said to him that by him they were quite of their enemies. Sir Gawain wept when he saw the king for pity of his master, and the king comforted him and said that in more noble service they could not die than in the service of God to keep the country and our holy law against the misbelievers.\n\nThe king behaved himself right fairly though he was sorrowful in his heart. Then the king held his great council. And there was his brother.The king of Scotland and his new earl of Cornwall and all the lords. The king said to them, \"Fair lords, you see the great marvels that have occurred in this realm, and how I have lost my two sons, and I am old, and the queen is not young. Therefore, we must decide who shall rule the realm after me, and who shall govern it in my old age. The king of Scotland stood up and said, \"I have your sister as my wife.\" I gave my sister to your wife, and so I consider myself your brother. Therefore, my counsel is this: Give your daughter to Surdy. And you shall be feared and doubted, and your realm well governed. And they all answered with one voice, 'He has well said,' and King of England agreed to it with all his heart. And King of Scotland was charged to speak to Surdy. So he went and said to him, \"Surdy, you ought well to thank God for the virtues He has given you, for every man loves you. The king and all his council have chosen you to have his eldest daughter and to be king after him, and in his place.\"Sir said, \"I thank the king and all his lords for the great worship they show me, but they have advised me unwisely, I think. For it is not fitting that so great a king's daughter and heir should take such a poor man as I am. And if God wills, the noble blood of England shall not be diminished by me. What do you say? The king replied, 'We are all one father and one mother.' And indeed, there is so much worship and worthiness in you that you are worthy to have a better. They spoke much of this matter, but they could find no way that he would consent. Fairly, he found Surdyte's excuses marvelous to hear. And when he saw that it could not be, he went again to the king and his council and told him what he had found and how Surdyte thanked the king and excused himself. Truly, said the king, he is married or ensured, or else he loves such a one that he will not be unfaithful.\" All the lords agreed.Whoever was glad or sorry that the king's daughter was right sorrowful and said to herself, \"Alas, what ails me? God has not given me the grace that I might have had her. Truly, I see that he has set his heart in some other place where he will keep his truth, or perhaps he is married. She greatly lamented and sorrowed in her heart for all men of the world, she loved him best.\n\nThe term lasts yet that Ponthus set to Syndeyne, but Syndeyne has had many a thought and heaviness both day and night, and wisely she conducted herself so that no man should discern her heaviness except Elyos, who knew all her counsel and said to her, \"Alas, the best and most handsome knight of the world has gone out of this realm from me. She often sorrowed and wished for him, but Elyos comforted her in the best way he could.\n\nIt happened that Guenellet had all his desire, for he was master of all the king's house in Britain through his great wiles and subtlety.Speech. So he put out Harold the seneschal out of his office and made the king his heavy lord, having all the rule in his hands. Sidney was desired by kings and dukes, but she would speak of no marriage. Among other things, the king of Burgundy heard speak of her, of the earl of Mowbray, his cousin, who said Sidney was the fairest and most clever that was in any country. So the king was so enamored of her that he could have no rest. He inquired by whom the king was ruled and governed. They told him by a knight named Guenelet. So he sent him many presents and great gifts, and made him large promises, so that he would labor to obtain Sidney for him. And Guenelet did not let up but labored for the king and said to him, \"Sir, your daughter while you are in good health, and ally her with some good king, and that will be wisely done. Here is the king of Burgundy who desires her, and he is a right noble and a rich king. It would be great folly to refuse him.\"The king sent to Sidney and said to her fair daughter, I am old and have no child but you, and you are desired by many kings and great lords. He who refuses reason will be refused by reason, and it often happens that God grants this not to be so with you. Fair daughter, the king of Burgundy desires you, and he is new to the king of France, and he is mighty and rich. It seems to me he ought not to be refused, and if it pleases you, I am in agreement. Sidney said, \"It is not necessary yet to be married.\" Truly, said the king, \"You have long delayed, and I know no reason why, but I shall never love you unless you agree to this.\" She was greatly ashamed and sad that her father held her back, and she said to him, \"Sir, you well know that there is nothing you will command me to do but I will do it with a good will. My right reverend lord, I tell you in confidence that there is a sickness in me which I dare not reveal, but with God's grace.\"The king granted it, but it would be first in the summer or around Pentecost. I will fulfill your wish then. Truly said the king, it suffices me, and I forgive you until the term. That was the seventh year that Ponthus set term that he departed from Sidney. The king was pleased with his daughter and told Guenelet of the term she had set for him. Guenelet said that it was well done, and he sent word to the king of Burgundy that the marriage was granted to be on a Tuesday in Pentecost. Sidney was in great distress and sent word several times to know if she might have any tidings of Ponthus, but she could get none because he had changed his name. She was greatly sorrowful both day and night when the time drew near, and she was sore dismayed and sent for Harlington. Harlington, my dear friend, I have great sorrow that my lord is so afflicted by Guenelet, who makes him do many strange things; one is to put you out of your office, and also by his false ways he will...Put away the best knight who, as men say, bears arms today; this was Ponthus, whom you taught and nourished for three years, who loved you so well. He makes my lord do many shameful things through his false flattery, and in the same way, I am given to the king of Burgundy against my will. Men say he has many evil conditions, and he is old, cranky, lame, and drunk. But I cannot act against my lord's commandment. The term draws near to Pentecost, and if Ponthus were to remedy this, I would pray you for your counsel to do so, for there is no man in the world I would reveal myself to, except for you.\n\nMadame said Harlech: Never may God will that you shall have a husband of such conditions. But I shall tell you what we shall do. One of the knights, as far as I know, whom Ponthus loves best, Olivier my son, shall go to England and inquire about him, and to Scotland and Ireland.Or he shall know the truth. She said, in good faith, you speak well. Harlech spoke unto his son, who went with good will, and charged him with all the matter between Pontius and Sidonius, and gave him sufficient money for expenses. Oliver passed the sea and landed at Hampton, where he required an audience with Pontius. He found that seven years before, the most noble and best knight had entered the court, but he called himself Sir Dread, the dumb voice. Oliver supposed it was he, and that he had changed his name for certain reasons, so he rode forth and came through the forest, where he encountered thieves. Because he could not well speak the language of the country, and because they saw him well dressed and richly, they attacked him and took all that he had, injuring him severely. But he escaped from them in the forest and saved himself. However, he suffered greatly from hunger, thirst, and cold. He regretted deeply, for he might have...Find no comfort from his disease, and the letting of his enquiry grieved him worse than all his loss. He passed the forest and began begging his meal from door to door until he came to the king's house, and it was the same day that the king of Scotland had spoken to Ponthus about the marriage of his niece Genevieve.\n\nPonthus was in the court where he beheld the jousts and diversions of young knights. Olvier was all naked and disheveled, and looked about him. When he saw Ponthus, he knew him well. So he came and knelt down before him and said, \"My lord Ponthus, may God give you good life and increase you in the worship that you are in.\"\n\nPonthus was abashed and said to him, \"Friend, to whom do you speak? I speak to you, for I know you well. You are Ponthus, the king's son of Gaul. You have forgotten the country of Britain. Though I am poor and naked, it is a burden to me in seeking you. And you ought to know me, for I am Olvier, the son of Harland.\"\n\nWhen Ponthus heard him, he looked upon him and knew him.Sir Oliver took off his mantle and cast it around you, and took you by the hand and kissed you, weeping. He took you by the hand and led you into his chamber, and it was a long time before he could speak. When he could speak, he said to you, \"Dear brother and friend, how do you fare in your country, and how are you arrayed? I told you all the matter from beginning to end. Pontus clothed him with the best clothes he had, and when he was dressed, he looked like a right goodly knight. Then he told Pontus how he had been robbed and was in danger of death, how Guenelet ruled over Britain and the king believed in no one but him, how he had removed his father from his office of the seneschal ship of Britain. And he told him of Sydney, how she should never consent to any marriages, and how she had suffered from a great disease.\"She may not stay longer than Tuesday in Pentecost, after which she will be married to the king of Burgundy, who is full of evil intentions. Genelett arranged the marriage, and he brought great gifts from the said king. Sidney sends word to you through me that you will remedy this matter due to the love between you and her. And when he learned of his lady's great truth, tears fell from his eyes, and he said if God willed, he would remedy this. They spoke of various things.\n\nThe news reached the court, and a man from little Britain came, who introduced himself as Surdyte when the king and his household learned of it. They were greatly alarmed. The king and queen said to the king of Scots, \"It has always been my heart's desire and thought that he should be of greater birth than he makes himself out to be through his noble deeds.\" The queen said, \"I am not surprised that he does not want our daughter, for I have heard it said that he loves her.\"Cosyn Sidney of Britain showed no shame. Truly said the king, \"It may well be what he will not be married in this country.\" At supper time, Ponthus entered the hall with his knight, who was richly arrayed in clothes of silk furred with sables. So he was a right goodly knight to see. The king of England and the king of Scots came against Ponthus and said to him, \"Why have you made us do such dishonor as you have done? For you said that you were but a poor knight's son. Therefore, we were deceived, and we have greatly offended because we have not shown you the honor we ought to have shown. But all the blame is in you. For in good faith, we did only what we knew when Ponthus saw the great courtesies of the king and how he disparaged himself, he said to him, \"Although I am a king's son, it is but a little thing for a disinherited man is but little praised. So it is a little thing for a poor nobleman, his deeds are right simple, and therefore men ought to praise them.\"Set aside a little by him. The king said, \"Save your grace / he who has the nobility, the bounty with the good conditions and worthiness that is in you / it is worth a king's ransom / for you are likely to conquer your own and diverse others.\" Ponthus was ashamed of the great praise and changed his words into other matters. The king made him sit at supper between the queen and his daughter, whether he would or not, but it was with great pain. After supper, they went to amuse themselves in the garden at various diversions. Ponthus came to the king of Scotland, and the king of Ireland, and the king of Cornwall, and some of the great lords, and they set them down in an orchard. And then he said to the king, \"Right high and mighty prince and to you all, my lords and friends, I would make a request to you all, my lords and friends. I would make a request to you concerning a necessary matter of mine. Then he told them how the sultan had sent his three youngest sons to conquer on Christian realms / and how he had taken possession of Jerusalem.Delivered them a great army and navy and treasure, and how he said to them, he who will conquer and be most worthy of knighthood, he should be best welcomed. And how one of them landed in Galicia, and by wile and treason they gained the town of Colonne in Galicia, and of the great sorrow and mischief that he caused, and how they slew the king his father. Then he told them how an old priest hid them two days and two nights in an old cave in a rock, and of the great fear they had, and as the wolf goes out of the wood for hunger, so I and my thirteen companions, sons of great lords, went out of the cave. And how they were taken, and also how the knight saved them, and how they landed in little Britain, and how their ship struck upon a rock, and how they were saved. And as he told his tale, many of the lords' tears fell from their eyes to hear of the peril and the shame that he escaped from.\n\nAfter he had told his entire tale, he said to them.They who would go for the conquest of the Mysgebians, who held my land that was my father's, said I, for I thank God, I have been in their lawlessness where the pride of two of them have been destroyed. So there is no more left but the third who holds the realm that was my father's, and that I ought to have. I understand that the country is well governed and wise, and few people of the country are slain, for they live in servitude and pay a tribute of every peasant a beautiful piece of gold. Sir said the King of England, I offer you my body with good heart, though I am old and aged. Sir said Ponthus, I thank you highly. The King of Scots, the King of Ireland, and all the other kings and lords offered him their bodies, men, and goods. So there was none but it they offered themselves to him. Ponthus thanked the King and all the lords right humbly.and wisely he said to the king and to the other lords that they should yield him the worship that they offered him. My lords said to the kings, \"I shall not lead kings nor other great lords, but men-at-arms, a twelve thousand, whom I will wage, and I thank God I have enough, and he spoke the truth. For in the last battle, he found enough treasure in King Corbolan's ship, so much that it was marvelous to hear, and with great pain it might be numbered. They offered him enough gold and silver, but he would take none from them, but took from every king the best men they had, so many that he had well a twelve thousand men well armed in good ships. So he waged them at their own will, and they had great joy to go with him. He led with him the Earl of Gloucester, the Earl of Richemond, and the Earl of Derby, chiefains and captains of the English men. Of Scots, the Earl of Douglas, and of every country a [sic]The lord governed the men of their country when they were well prepared and equipped with all things necessary on board and had taken their leave of lords and friends. They drew up sails and had wind at will and departed with great joy from Hampton Haven. Ponthus took his leave of the king and the queen and Genevieve, his daughter. There was enough sorrow and weeping, and they made Ponthus promise to come again and see them as soon as he could come to an end of his war. He thanked them highly for the great honor they had shown him. The kings of Scotland, Ireland, and Cornwall conveyed Ponthus to the ships, and there he took his leave of them with great heaviness. The king of Ireland said to him, \"Sir, I see now that you do not love me, for I and my realm can never deserve it from you, and you will not allow me to go with you to bear fellowship.\"Ponthus thanked you, I accept your help, but I will not lead you or any of my lords until I know more about the condition of the country. So they took their leave, and one of the other [person/group] departed. Ponthus left England with his army, and his departure was greatly lamented by the men of the land. He sailed day and night until he reached Uennes, where he ordered his navy to anchor in the high sea. He declared that they should not come ashore nor show themselves with more than forty ships, and that they should send marauders to come for salt to the bay. He ordered his navy and all his needs well, and took with him certain vessels where he intended to land and brought with him three hundred fighting men. He landed by night between Auroy and Uennes, and there he ordered them not to go there until they heard news from him, and to come to him like he would send for them.on the Monday of Pentecost, and the wedding was to be on the Tuesday of the king of Burgundy and Sidney. Then he mounted on horseback, he and a man with him, on the Tuesday in the morning. And as he rode, he met with a poor palmer beginning his bread, who had his gown all clotted / and an old pilgrim hat. So he alighted and said to the palmer, friend, we shall exchange all our garments; for you shall have my gown, and I shall have yours and your hat. A knight said the palmer, you cheat me. In good faith said Ponthus, I do not. So he dismissed him and clothed him with all his clothing: his girdle, his hose, his shoes, his hat, and his burden. And then his man said to him, sir, what are you doing, you, giving your clothes for such a habit. Hold your peace, said Ponthus, you do not know why I do it; keep the horses here at the town's end and do not go away until I come.So he went forth with his burden and came to the way where the king of Burgundy should pass. And immediately after, he saw coming his summons and his officers. Then after, he saw the king coming riding on a palfray, coming together with Guenelet the traitor, and the king held his hand on Guenelet's shoulder. Ponthus said, \"Behold, here are two well-nourished fellows, both of them have great lies.\" A saint Mary said to Guenelet, \"Your belly has received many a fat morsel from the court. You are well shaped to be a true great flatterer of the court.\" Guenelet grew red and was angry, and turned his horse and said to him, \"What false traitor must you call me? So he would have struck him with his warder, and Ponthus lifted up his burden and came towards him and said that he would make him bleed if he touched him. The king said to Guenelet, \"Let the traitor go,\" for men should have no worship for touching him. So they went forth. And Ponthus, who lovedThe man, who was not supposed to be there, mocked them and followed after, coming to the court. When he saw men entering, the porters intended to eject him, but Ponthus threw him to the ground and passed through, declaring that he was one of the poor men who should eat before the bride in the worship of God and his apostles.\n\nAt the solemn feast of the marriage of the king of Burgundy and Syon, the bride was to give her own hands as a customary gesture. So Ponthus went and took his place among the poor men. The wedding was grand, and the feast was magnificent. Ponthus ate little but gazed at his lady, who was very simple and wept profusely. She believed sincerely that Ponthus was in Ireland. After the meal, when the tables were being cleared, they led the bride to her chamber to change her attire for the journey.And they came to the scaffold to see the justices. As they went to her chamber, there was a pause where the thirteen poor men were present. Two gentlewomen were there, one holding a large pot of silver full of wine, the other holding a golden cup. Syon took the cup and gave each man a drink. Ponthus was the last and he took the cup and drank, letting a ring of gold with a diamond fall into it, which she had given him before. After he had drunk, he said to her privately, \"Madame drink the remaining wine for the love of Ponthus.\" Hearing the name of Ponthus, her heart leapt in her breast, and she drank the remainder. As she drank, she recognized and knew the ring. She was filled with joy and knew not what to think. Then she called Elyos, her gentlewoman, and advised her to bring the most poor man into her wardrobe, while the other poor people thought she would give him something or something else.Grete gift for the love of God, she was known to be a good and charitable woman. When she was in her wardrobe, only Elion and the poor man were present. Then Syon spoke first and said to him, \"Sweet friend and love, who took you the ring that I found in the cup? I pray you tell me and hide it not from me.\" He replied, \"Do you not know to whom you gave it? Yes, she said. Truly, he was alive. She joined her hands together and thanked God and said, \"Lord, I thank thee for thy grace.\" Madam, did you think he was dead? You truly said so, she replied. Madam asked, \"What would I say if I saw him?\" What should I say? She replied, \"Never before have I experienced such great joy as I would have.\" When he heard this, he held back no more and took a cloth and wiped his face. She recognized him and said, \"You are Pontius, the thing in the world that I love next to God and my father, and you are most welcome.\" She had great joy then.A woman said to him, \"I have great joy that you are so well and richly married,\" and he said it to test her. A woman, my sweet love, said she, \"Speak never of that, for I shall never have anyone but you if it pleases you to have me. I swear it to you both with mouth and heart, and that other oath stands for nothing, for the first one must be upheld.\" A woman thought never to take a poor man begging his bread and leave a rich king and a mighty one. I would never counsel you to acquit your truth in such a way. Right dear knight and love, she said, \"I shall never have anyone but you, for I should be a thousand times more at ease in your poverty and sickness than all the riches with the mightiest king that is. And if you have any poverty or tribulation, God has sent it to you to test you, which after will send you riches more than ever you had, so that you have good trust in him.\" When Pontius heard of the great constancy of Sidony and steadfastness.of the teres fell from his eyes, and after smiling and saying, \"Madame, never was there a truer or better lady than you. I will hide nothing from you. In truth, I have more gold and silver and precious stones and jewels seven times than my lord your father has. I also have twelve thousand men at arms who have been waged for half a year to conquer the realm that was my father's. Do not be dismayed for any reason, but I will tell you what you shall do: make Polydes my cousin Germain lead you, and let him keep you and all my followers who love me. I will come see you in such array. So he told her how he should be arrayed and ordered, and I can no longer stay with you. He took his leave and folded her in his arms and held her, and yet dared not kiss nor desire to kiss her.\n\nSo he went his way, hobbling as he had been a lame beggar, and came to his man who awaited him and leapt upon horseback and came to the wood where he had left his companions. When they saw him, they were amazed.Suche people didn't know him, and some wanted to take him for a spy, but he began to laugh and said, \"I am Ponthus,\" and then every man recognized him. Sir, the earl of Gloucester almost had done you shame, how are you thus disguised, the fair lords asked. I did it for a reason I didn't want to be recognized, he replied. Then he ordered that every man should arm themselves to come to Justice, and that they should come by 20 to 30 to the scaffold, and that none should come but by his command, and he told them of the marriage and the great feast that was there. So Ponthus armed himself and forty knights all in the best and most notable suits of his fellowship. And he told them all his business. So they came to Justice in the ranges, and the Britons and Burgundians were greatly astonished at what they saw - so nobly arrayed and well mounted. Sidney had come before to the scaffolds with ladies and gentlewomen.Polydes pulled her by the bridle, making Genelett very angry that Polydes had taken it from him, as she had commanded him. She had told him before that he would see Pontus, his cousin, and that was why Polydes was so joyful, a joy that no heart could match. She told this to all his companions except for Genelett, making them all as joyous as they could be. It is not worth asking if Syndine had all worldly joy in her heart. Then she saw Pontus approaching, who was more seemly and goodly than any other knight, and he bowed from rank to rank, putting down knights and horses and breaking spears and performing marvels in arms. Syndine bowed to Polydes and said, \"See yonder knight armed in purple and azure with a white lady who holds a lion enchained. And above the lion are letters of gold that say, 'God help the forty fellows.' Truly, he with the letters of gold.\"Ponthus is your cousin, Germanus and all the others of his fellowship. So Polydes held him with Syddon like she had commanded him. The king of Burgundy came into the field upon a great Jennet of Spain, and he was richly armed, and with him forty knights in a suit, and every man his spear in his hand, so they began to run and fight. And when Ponthus saw them, he dressed himself towards them and began to overthrow both horse and man, so that every man was daunted to meet him. The king of Britain it was on the scaffolds with the ladies, and the old knights asked who was that goodly knight who had the lady in his shield and held a lion enchained with letters of gold and had so many knights in a suit, every body said that they knew none but that he helped none but that he overthrew. So he overthrew and beat down knights and horses, and whatever deeds of arms that he did, he is a strong adversary. Truly the lady of Dueyl, who was right wise and a fair lady, I saw never none.A knight, who could ride a horse so well and resembled him so much (may God have mercy on his soul). The king then said to Sidonie, fair daughter, I would not wish for him to meet your husband, for I am afraid he would hurt him, for his strokes are too hard. My lord said she, if he is wise, he will keep him from her, for that knight is too hard. They spoke much about Ponthus and his knighthood, but all were deeply concerned to know what he was. It did not take long before, by chance, Ponthus encountered the king of Burgundy. He saw him right nobly and richly dressed and armed, and he thought it was the king or some great lord of Burgundy. He spurred his horse and charged into the midst of the shield, and his spear was great and strong. He took him as one who had enough strength and courage, and in particular, to do deeds of arms before his lady, whom he had not seen for a long time. Therefore, the stroke was so great.that he bore the king over the crop of his horse, that he lost the bridle of gold, and the other was young and strong, bearing him backward, and fell into a great pit full of stones. Ponthus intended to leap over, but they all fell in so heavily that the king and his horse were both dead. The Burgundians were heavy and sorrowful for their lord, and every man cried, \"The new wedded king is dead.\" Ponthus dismounted from his horse, and all his companions went up to the scaffolds and did the same. He immediately came to Syndeyne and took her by the hand, saying, \"Madame, you must be my prisoner, but you shall have good prison conditions.\" She grew red and had great joy in her heart and answered, \"If I must be your prisoner, I must endure it.\" The king had gone down from the scaffolds, who were very sorry for the death of the king of Burgundy. But when it was told to him.Ponthus had performed all the marvels, and he was right joyful, saying, \"God has ordained that I shall have his daughter. We may not give her to a better knight; truly, there is so much worth in him that he is able to have the king's daughter of France. But truly, I had heard he was dead.\" Then he came against Ponthus, and Ponthus said, \"May good life give him to his lord.\" There was great joy between them.\n\nThe lords and ladies made him great joy. His cousin Germaine and his fellows made him great joy, save Guenelet, who made joy with her mouth but not with her heart. The city and all the people thanked God highly, saying that God had visited them, for we shall now have a king who will keep us from all harms and diseases. Great was the joy of this adventure. Ponthus held with him the earl of Gloucester, the earl of Winchester, the earl of Richemond, and various other barons and knights of England.The king sent all the remainder to the ships. The king made great joy to these lords, and so did Sidney, and in particular to the earl of Gloucester, who was a right good knight. The earl informed him about the events that had befallen the king and the realm, and how, through the worthiness of Ponthus, they had gained the upper hand over the king of Ireland, and how he had taken him in the midst of all his men and led him away whether he wanted to or not. The earl also told him how the Saracens had landed with a great number of people, and how they were discomfited and slain by Ponthus, and how Ponthus had taken the great treasures of the said heathen king, which was marvelous to hear, for he had not ceased to rob and plunder on Christian lands for the space of twelve years. After he had told him this.The knight, Surdyt, spoke with a surly voice and made himself a poor knight's son. When the king heard this, he summoned him and said that he had done so because Surdyt had brought charges against him. The name was given because Surdyt would fight with two or three, and many studied up on these names. After the earl explained to the king how the king of England and all his counsel had offered Ponthus his eldest daughter to be his queen after the death of her father, and in his life to govern England, and how Ponthus had declined and would not accept. The king also told him that by a naked knight he was known to be the son of Harland. The king of Britain took great joy in hearing of Ponthus' great respect, and yet would have been even happier if...After the earl had told his tale, the lords of Britaine called the king aside and said, \"Sir, what will you do? Speak to Ponthus urgently that he take your daughter, and then all your realm will be well kept. For we are in doubt that he will not take her because of the king's daughter of England, for it is a much better marriage than this, and he has such great treasures and riches that he sets little by any daughter.\"\n\nFair lords, said the king, \"I pray you that you will consider this. I desire it most of any thing in the world. Never before has such a good opportunity occurred to us.\"\n\nThen the lords went and came together and gave the voice to speak to the vicomte of Lyon to speak to Ponthus. \"Sir,\" they spoke to him kindly, \"about how he was first saved in the countryside of Britaine, and how the king loved him, and how, through envy and false lies, the king and he were at odds, and how...\"The king was aged, and there is no man without blemish. Yet, for the love he bears you and the wealth and profit of the country, he offers you his daughter to be king after him. Ponthus accepted this without desire for any other title. Then he thanked the king highly and his lords, and he knew well he could never deserve it, nor if he were of the value and worthiness to have the greatest lady in the world, he would not take her to refuse the king and his daughter, his barons, and the country, to whom he is greatly beholden, for they are loved by him above all others. The barons were greatly pleased with the answer and went to tell the king.\n\nThey summoned the bishop to perform the ceremony. The Monday night after Pentecost was set as the day for the marriage. Sidonie had great joy, and Ponthus did as well. It is not worth asking if they had greater joy on any other occasion.They showed Great was the joy in Britain of the marriage, both of the rich and the poor. Ponthus, who was wise and would not force anyone, came to Guy of Burgundy, the king's brother, and to Aymberte de Chalois and to the earl of Montb\u00e9liard, who had come with the king of Burgundy. He excused himself to them and said to them that he was truly sorry for this accident of the king's death, and when he had trusted them, he did not know what he was. They answered and said that they believed him, for it was only an accident of arms, and therefore he should not be dismayed, for he might not do them harm. Ponthus offered them all manner of kindnesses, and on the morning after, he ordered that the service was done for the soul in the most beautiful way, and gave 3 shillings to all those who asked it. There had never been seen in the country before such great alms, for which he received great praise, and his friends could thank him greatly. The king's body was embalmed.And laid him in a chair, well stuffed and beset with fair horses, in his country of Burgundy, to be buried. Ponthus had the body carried with great torches for six miles and paid it all the honors he could, though he was not sorry for his death. Then the lords of Burgundy, no knight but he, of worthiness, generosity, and courtesy, for he loved God and the church, and had done so well in his duty, were all amazed. Ponthus returned to Vennes and went to Sidony. He kissed her and they spoke of many pleasant things together. He asked Sidony if she could in any way be displeased with his spear that had delivered her from her husband. She replied, \"Sir, it is dangerous to do deeds of arms with you when kings die. But I can only thank you well for what you have done so well for his soul. For all his friends will thank you and give you great price.\" Ponthus said things that should come to pass; you ought not to say otherwise.for to be fully glad, you shall have none dowry because you never set foot in his bed with him, & thus he bounded with her and talked of many diverse things. And then he went to the king and to his barons and said, \"Sir, you have heard how I have waged people to conquer the realm that should be mine, which the Saracens occupy and keep. I would truly like, and it pleased your highness to have of the men of your realm such as will take wages. I shall truly pay them for half a year.\" The king said, \"Soon you ought not to ask, but take my men at your will to conquer your heritage and my treasures and all that ever I may have. And if it pleases you, I would grant you good thanks for allowing me to go in your fellowship. For I am old, and it should be but little loss of me. And also, in better or more profitable service for my soul, I could not die than in the service of God.\" Ponthus thanked him highly, and said that at this time he should not go, but he should abide at.The lord kept his country and refused any treasure, as God had provided enough for this need and others. He did not refuse his men, whom he most loved and trusted, at a great need. The barons and knights of Britain rejoiced at his departure, and each man prepared to go with him. He told them that they should be ready within fifteen days at Winchester and ordered them to seek ships and provisions to be ready by that day. Each baron equipped himself and filled his vessels and men with arms as best they could find.\n\nPontus summoned the barons of Anjou, Maine, Poitou, and other neighboring countries. He said he would write to them. He sent for Geoffrey de Lusignan and Andrew de la Tour above all others. It was reported to him that two had recently returned from beyond the sea from the realm of Germany.They had been at war against the Sarasines for two years. A man named Ponthus was said to be good knights and worthy men. He who had them in his company was well fellowshipped by him. Letters were sent to them, and to various others in the vicinity, among them Normandy, Anjou, Maine, and Poitou, to those who were supposed to have the willingness to help themselves, to assemble with them on the eighteenth day after the Tower of Derbondell, near Toulon, where they would find ships and provisions, and so the messengers departed. When the barons and knights heard the news of him and how the Sarasines held his realm, they all had great joy to go, and every man was ready on the assigned day. Ponthus sent gold and silver through all the countries to get ships in Britain, in Normandy, Poitou, some to Vennes and some to Sable Daulon in Poitou.\n\nThen after that, Ponthus sent for his great ship and sent for a part of his riches for.To come to Venice before the day of his marriage, Pontus sent many rich presents to Syddon: crowns, circles, girdles, chaplets, purses, pearls, gold, purple, precious stones, and margarettes. It was marvelous to see the great riches that were worth more than thirty thousand besants of gold. The king saw them and said to his daughter: \"Fair daughter, do not marry Prince Disherited; God has given him and you fair, good, and rich; and noble, you ought to thank God.\" After that, Pontus gave the king right fair gifts and good jewels: precious stones, pearls, and cups of gold. And to the barons of Britain he gave gifts of gold and riches. He was greatly praised for his great gifts and his great generosity.\n\nThe day of the marriage, the lords of England, Ireland, and Scotland were richly arrayed, and they of Britain did them great worship. Great was the feast, and great was the joy.of minstrels and heralds. Great gifts gave them Ponthus. There were many rings between the courses. And many marvelous things were made. Ponthus made an oath which was much spoken of; for he said thus because men should never kiss her nor ask for her favor that should turn to disrespect when I departed from this country, nor think of doing anything more to her than to my own mother. So he said this because of the words the king had commanded beforehand, for which he departed from Britain. And Syddon knew it, and she was right joyful of it, though she had desired his companionship; this was much spoken of. Some said that he was a right good man and a true knight, and some said that he had delayed the great friendship and pleasure that she supposed to have had with him. Then the king said in good faith, I am too hasty to believe such tales lightly. The feast was right great, but the king would not allow it for another year.should be just for the adventure that befell the king of Burgundy, lest some mischief have befallen. And then they began to sing and dance and made many merry dispositions. And at evening Pontius came into Sidonie's chamber and said unto her, \"My sweet love and all my joy, my heart, my life, and all my sustenance. I have been hasty in my actions, but in good faith I made them for your worship, for the wicked tongues of the world are always ready to report the worst. And truly, my fair love, I shall suffer greater disease than any body, for the great desire that I have to be between your arms. But, God willing, I shall be hasty, for it is the greatest desire that my heart has.\" My sweet love and lord said she, \"I know it well that all your pleasure is mine, and we ought to desire nothing so much as worship and good name. You have done well to put away the doubt of the slanderers.\" Enough they talked together, and then they embraced.There was much joy and feasting of arms for fifteen days. The monster and the Britons numbered four thousand five hundred armed men. And of the Normans, twelve hundred. They were all hired and paid for six months. It was a fine sight to see them assemble with the navy of England.\n\nPonthus took his leave of the king and Sidney. And through flattery, this Genelete did so much that he remained with the king and Sidney as their governor and keeper. Ponthus took a part of his treasure to keep. At his departure, there was sufficient weeping from Sidney and the ladies. Ponthus kissed her and took his leave, bequeathing her the most part of his jewels and riches to keep. Then he departed and went by land, passing through nantes and came to Sable Danlon and Derbendelles. There arrived Geoffrey de Lesygnen and Andrew de la Tour with great fellowship. And then Ponthus received them with great joy as the two knights strangers.of the world that he loved best, he gave them great gifts. And then came Guillaume de Roche, a good knight from Rocheforte, the lord of Douay. Pierres de Donne, Gerarde de Chateau-Goutier, Jean Meleurier, and the men of Beaumont-la-Vale. Sygles de Doncelles and others from Maine. From Touraine: Baussay, Mayn Hay, and other Tourangeaus. From Poitou: the vicomte of Tours, the earl's brother of Marche, Maulion Chastemur, la Garanche, and others. Ponthus gave them great gifts, causing them all to be humbled by his generosity. He said that there was none worthy to serve him, for he was worthy to conquer and govern all the world through his great courtesy and generosity. To every baron and knight, he delivered ships, provided they had crews. And then they set sail and departed with great joy. It did not take long for all the ships to assemble. It was a great sight to see the ships and sails drawn up, as if it were a great forest. They had wind at their will and passed.The Isle of Doloron. And when they were six miles from the column, Ponthus ordered the anchors to be cast and all the ships to remain there. He said to the lords and chiefains, \"It would be good to enter the country by night because the moon shines brightly, and therefore let us land three or four miles from the column, and then withdraw our navy again. I would not have Ponthus know that we are certain causes for being in the country.\" Then he arranged for the sun to be setting that they should depart, and they did so. And they landed four miles from the city of Columne. When they were landed, they sent their ships out to the open sea because they did not want to be seen. Then they hid themselves in a valley beneath a great wood and kept themselves as concealed as possible.\n\nPonthus took a horse and rode out at the wood side to see if he could find any man of the country to question and learn the rule of the land. It happened that he came to a small, secluded chapel.It happened that the Earl of Destur Ponthus and Sir Patrice the knight who saved him and his thirteen companions were raised before day. These two knights loved each other as brothers, and they had saved the people from death and made them pay tribute to the pagan king in Abidyn, keeping the mercy of God in mind for their deliverance. They were up before day to embark on a pilgrimage to the chapel so as not to be seen by the Saracens. It happened that when Ponthus saw the chapel, he went there and saw a light and went in. It was still spring day, so he looked and saw two men kneeling before the altar. Ponthus had great joy for he supposed they were Christian men since they were in the chapel praying. And when the two knights heard him come, they were afraid and thought they would be discovered by the Saracens. Ponthus asked them, \"Tell me what you are, name yourselves and what law you hold to.\" Ponthus added, \"God will I not hide my name nor my god.\"for in good faith I am a Christian man / the man said, \"you are most welcome for your fellowship, please do well with us.\" & we too are Christians in heart. But we pray you tell us what you are. In good faith, he said, \"my name is Pons.\" & I was the king of Galicia some time ago. When his uncle, the earl of Dester, heard it, he ran to him, threw his arms around him, and said, \"Blessed be God that has given me the grace to see you or I die.\" When Pons saw that he was his uncle and felt the good cheer and good will he made him, he had great joy and said to him, \"Fair lord and uncle, what joy you give me in my heart if it is as you say.\" The day began to grow clear, so each of them knew the other, and when they knew they kissed, and both wept, neither could speak a word. & when they could speak, the earl said, \"Fair lord and newcomer, how dare you come here alone / for if you are seen, you are likely to be dead.\" Fair uncle said he, \"I\"I am not alone, but I have here with me more than twenty-eight thousand men of arms, the flower of England, Scotland, Ireland, Britain, and other countries around. When his uncle heard this, he knelt down and thanked God highly for his grace. Then he told him the governance of the land and how the country and people were saved, but that they were to pay tribute to King Broadas. And then he showed him Sir Patrick the knight who had saved him. And the two of them spoke of various things. Ponthus came to him and took him in his arms, saying that he was all his. They spoke enough of different things. And Ponthus led them to see his army. And when they saw them, they had great joy. It behooved the two knights to order their battles. And so he made his arrangements and set in a valley four thousand men of arms, who, when the king should come out of the town to fight, were to fall behind him so that he should not withdraw again.Sir Patrick delivered five hundred men to the town. They were to remain in a designated place and enter as if they were sent to guard the town once the king and his forces had left. Sir Patrick addressed the men, \"Fair lords, this assembly is made by God's providence, which has sent us Ponthus, the rightful lord of this country. The Earl of Desture saw his son Polydes, a right good knight, and kissed him, making him great joy. The Earl of Desture then said, \"Lord, set yourself in order, for I will go tell the king that Christian men have entered this country to rob it. He will come out with as many men as he can and will come rushing without any order. Therefore, he will be easier to discomfit. Send a small balinger to fetch three score ships to the land and set some houses on fire, so he shall not know of your presence.\"The earl arrived, disheveled and without making any detours. The earl took his leave and departed, arriving right away at the town. He came to the king as a frightened man. The king rose up and greeted him warmly. The earl said to the king, \"Sir, the Christian men have come to plunder and rob your country. They are only two miles from the town, many said the king. \"Sir, I have never heard of such a thing,\" but as I can see, there are thirty ships. \"Fie, said the king, they cannot be that many. By my honor, in ill times they come. I will tell you this, for I dreamed last night that I became a great black wolf. You set a great white greyhound upon me and a hound that broke the chain, and the greyhound killed me. A knight said to the earl, \"Sir, you should not believe in dreams,\" said the king. \"Go and sound the trumpets, and cry out that every man arms himself. So we shall take the false pirates and robbers at sea, which I will make them all be.\"The earl replied, \"You speak truly. The earl went forth, armed himself, and cried out for every man to do the same. So every man armed himself and mounted his horse. The earl was richly armed and rode out of the town without making any order, but whoever could go, went. More than twelve thousand rode out on horseback, without foot soldiers, archers, and arquebusiers. Ponthus had ordered his battles and set four thousand men with weapons between them and the town. Sir Patrick came with his five hundred fighters to a strategic position to take the town. He waited until he saw his opportunity to depart. The king struck his horse with the spurs to the part where he saw smoke towards the sea and saw no more than thirty ships. Now, they are all defeated; may their god not save them but that they will die a cruel death. The king did not wait until he had passed.\"the place where five thousand men were, he beheld a great battle in formation. He was alarmed by this deed and intended to withdraw to have his men form up. He ordered a large party. He was a wise knight and bold in battle. As he was forming up, he heard a great cry between him and the two sides and saw his men fleeing towards him. Then he said, \"There is no fleeing; let us charge them sharply.\" So he struck the horse with his spurs and joined the battle. He encountered Geoffrey de Lusignan, who was not yet ready, and they exchanged great blows. The king laid hand on his sword and cried, \"Help me, Mahound!\" The first man he struck brought him down to the earth and did wicked deeds with his arms. The battle began righteously hard and sharp. Ponthus, who had a great desire to do deeds of arms, especially against those holding his realm, struck on the right.Side and to the left, and they killed and dismounted all whom he struck. The Sarasines kept them around their king, who killed and injured many of our men. Andrew de la Tour saw Geoffrey de Lesygnen on foot, unable to get up again, severely bruised and in great danger. He struck a Turk and threw him over and took his horse, leading it to Geoffrey, and said to him, \"Fair comrade, get up; there is a perilous abode on foot.\" Geoffrey got up and thanked him. When they were together, they made great slaughter among the Sarasines. The Britons and Herupoys rejoiced. There was great cry, and the king blew a trumpet and gathered his men together, giving them a strong battle. Ponthus looked around and recognized the king who had killed his father, and many men were killed because he did great deeds of arms with his body. He is richly armed and has a crown on his helmet. Ponthus was filled with great joy that he had found him and went to him.towarde him and gave him a great stroke. The knight struck him again, so there was strong battle between them. The king was very strong and courageous, but Ponthus gave him so many great strokes that he made him stunned and staggered, causing him to lose the lace of his helmet. The knight had no more strength or endurance left. Ponthus struck him with all his strength and struck him on the neck under his helmet, causing him to fall down dead. When his men saw this, they hesitated and were all discomfited. On the other side, the four thousand came up and kept them in check, so that none escaped but all went to the sword. They were all put to death without mercy. Sir Patrice came out of his embattlement and came first with fifty armed men to take the gate of the town. He commanded the remainder to follow after. So he came to the city and they knew him well. They asked him how it went with the king and his people, and he said very badly.Sir Patricke entered and kept the gate until the remnant came to him. Then he set good keeping at the gate and forbade any man from entering until Pontus arrived. Once he had entered the town, Sir Patricke searched for the Saracens' houses and put those he found to death. Sir Patricke cried through the town, \"Death to Saracens, long live Christians.\" The Christian men in the town who were in servitude and remained loyal, they made a cross with their arms, and no one harmed them or took anything from them. The town was won. Since all men of defense had gone to the battle where they were slain, more than 35,000 were killed. When the defeat was over, every man sought out his friends, his cousins, or his master. Few great men of name from Britain were found to have been killed. Among them were Geoffrey Danceys and Bryan de Pount. Roland.Henry de Syan, Bernabe de saint Gyle, Hubert de Craon, Pierre de Chenuelle, Thibault de Bryse, Hamelin de Montlayes, Eustace de la Poyssouner, Poiteuynes, Andrew de la Marche, Jean Garnage, Hubin dargenton, Amaury de la Forest, Henry de Basoches, Ardenne de Sylle, Oliver de Docelles, Grave de Cusses, Guyllam du Sages, Ricard Tesson, Guy Paynell, Pierre de Villyers, and five more knights were hurt. For England and Scotland, few were killed, as they were in the rearguard, while those of the low marches bore the brunt, as they were in the forefront. Ponthus commanded that all these bodies be taken and buried in the great church of Columbus, and he arranged all the service and worship that could be done for them. The Christian people were searched and laid in rest.Together, the deed was on one side, and the hurt on the other. When this was done, Ponthus and his battalions rode to the town. Each lord was given streets and houses, and they found so much riches and provisions that the poorest had enough. It was cried that no man should take anything from the Christian people of the town nor do them any wrong.\n\nPonthus rode straight to the great church and dismounted, disarming both horse and harness. He did three masses and, kneeling weeping profusely, thanked God for his great grace. Afterward, the earl, his uncle, and Sir Patrick came to him and asked for counsel. Sir Patrick said, \"I counsel you before all others that those who have any charge or keeping of towns, castles, or fortresses be written to as if from your king. After the sight of these letters, they should come to this town both day and night in all haste they can. Some will be taken here, and some will be taken by ambushes.\"that we shall place some in certain places and thus we will have the majority of them and the less work for us. This council was held in such a manner that from towns and castles, all came to the town of Columbus. Some were taken in the town and put to death, and the remainder were distressed by encirclements. They were overcome in various places. When the Christian people who had lived in servitude heard of the Saracens' discomfiture, they rose by towns and by castles and killed as many of them as they could find. The war was prolonged for so long that the entire land was cleansed and delivered of them. Some of them yielded and were converted, and Pontus gave them sufficient living conditions. The remainder, who could flee, fled. Some were killed by the Spaniards and by those of the Kingdom of Castile, and others perished in various places mysteriously. The Sultan of Babylon was deeply grieved to have lost thus his three sons and his men.Pontius was very angry with Mahowne and before all men, as if out of his wits, declared that the crucified God had overcome him, and that he was of greater virtue than Mahowne when he had not saved his sons and men. There was great complaint about them in Byblos and Damascus. Pontius ordered physicians to be sought to heal the wounded and injured in the battle, and he visited them often, providing them with all that they needed. He feasted and entertained the lords, giving them great gifts. He also discovered in a tower the great treasure of King Broadus, which was a great thing to tell about. After he had rid the country of miscreants, he found much people and the land well cultivated, both with vines and corn. From all the countries, the people came running to see their rightful lord, as if it were a miracle, and they loved him well for his great renown and worthiness, for there was none so simple or so poor butHe would speak to me mercifully; he was deeply compassionate towards the poor people; he loved God and the holy church. Once he had completed all his deeds, he went to the column for his coronation, where he was solemnly crowned by the bishop's hands. On that day, he held a notable and royal feast. The king of Aragon, his uncle and mother's brother, came to him, bringing great joy to see him and hear of his victory. He told him about King Broadas' wars against him and the true truce between them for a certain period. God had provided a remedy, and through his grace, he had effectively put an end to the pity you felt. The king expressed his gratitude to his new ally and informed him that he was expecting the coming of the kings of France and Spain, who were to arrive that summer. However, he thanked God that this was no longer necessary. The feast for the king's coronation was grand, and many strange things occurred. The great lords of the country arrived.They did their homage. And the fair ladies had great joy that they had come out of hell and servitude, where they had lived in sorrow and sadness. Now they were ushered into joy and power and into paradise, as it seemed to them. They liked their king so much that they took pleasure in looking upon him, and all manner of people gave thanks to God for their deliverance. There were songs and many minstrelsyes, which were too long to tell.\nThe king brought and presented by twelve fair ladies and twelve old knights great gifts and jewels to the good knights and chiefains. Some of fair horses and others of fair cups of gold and silver, of fair clothes of gold and silk, and many other great jewels, so that all men were amazed by his generosity. He was a man right pleasant and of great courtesy and good condition. So it came about that before the king was served, thirteen poor people were to be served for the love of God and his apostles. It came about for the earl likewise.Wenton viewing the tables as God willed, he beheld the table of the poor people, and saw a woman gazing upon the king. The earl regarded her and addressed her so kindly that, by a token she bore in her chin, he recognized her as Queen Mother to King Ponthus. When he knew her and saw her in such poverty, her gown all tattered and torn, he could not prevent his heart from weeping for pity. And when he could speak, he thanked God and went behind the king, saying, \"Sir, there is a great marvel, which the king asked about. The best and holiest lady that I know, your mother, the queen, is here in the company of the thirteen poor people. The king, Ponthus, beheld her and she perceived it and hid herself.\"The queen held before her eyes and wept. And the king had great pity in his heart and said to his uncle, \"Fair uncle, do not make a show of it until we are away from the table. I will go privately to the wardrobe and bring her there secretly.\" It was done as he said. When the tables were cleared and grace given to God, the king departed privately and went to his wardrobe, and the Earl of Surrey, his uncle, brought the queen, his mother, there privately. And when King Ponthus saw her, he knelt down before her, took his crown, and placed it on her head. She took him up, weeping, and kissed him, often kissing him and holding him, and they both wept, she and her son and the earl. And when they could speak, King Ponthus said to her, \"Lady, you have suffered and endured so much power and illness. My sweet knight and son said she, \"I have come out of the pains of hell, and God has given me paradise, when it has pleased him to give me such long life that I may see you with my eyes, and that I may see vengeance.\"for my lord, your father that the tyrants put to death, and I see the country void of the messengers, and the holy law of Jesus Christ served, & I well know that this trouble and sorrow has endured well for over thirteen years, as by the chastisement of God, for the great delights and lusts that were used in this realm. Right well spoke the queen, and wisely as a holy lady that she was. Now I pray you, tell me how you escaped, and how you were saved, Fair son, I shall tell you, when the cry was great in the town in the morning, and your father was slain. I was in my bed, and your father armed himself with a hauberk and helmet, and ran forth without any delay, as the hardiest knight that was, as men said. When he had departed and heard the cry, I was sore afraid, and took one of my women's gowns and went my way. By chance, I found,\n\n(Note: The text appears to be in Early Modern English, and no significant OCR errors were detected.)I. Some people had opened the postern, so I went out and went to the woods fast by the lands. There, an holy hermit lived with a chapel and a lodge at the woods' side. I stayed there, and my chamberer, who was aged, came every day to fetch alms at the king's house. We lived there with the hermit and his holy wife. And so you may see how God has saved me. In good faith, the king's son said to his mother, \"You led an holy life, and she did too, for she wore a veil and girded herself with a cord, and was a holy lady.\" The king was filled with great joy and great pity for his mother. Then he summoned his tailors and had them make velvet gowns and mantles for his mother, both blue and purple, and had them lined with fur, ermine, and fables. When it came time for their supper, they brought in the queen richly arrayed. And when the king of Aragon, her brother, saw her, he took her in his arms and kissed her, saying that he did not think she had been alive. The lords and ladies of Galicia rejoiced greatly.The queen arrived and received great worship, as they considered her a good and holy lady. Her brother, the king of Aragon, was seated at the table's end. After the queen and then her son, King Pontus, as it was the day of his coronation, he was required to maintain his estate. The queen was of stately build and seemed a great lady. She was very humble and greatly enjoyed the goodness and worship she saw in her son. Then she said to her son, \"Fair son, I have great desire to see our daughter, your wife, for the good things I have heard about her.\" Madame replied, \"You will see her soon if it pleases God.\" That day passed with great joy and great amusement of the ladies, with singing, dancing, and other games. That night, King Pontus dreamed that a bear devoured Queen Syddon his wife, and she cried out, \"Pontus, my sweet lord, do not allow me to die in this way.\" This vision recurred to him two or three times, causing him great distress.afraid there with great marvel in his heart what it meant. In the morning, at the spring of the day, he summoned his men and sent for his uncle and Sir Patrice. When they arrived, he told them of his visions, and said, \"My heart tells me that my wife is sick or in trouble. I will no longer stay here. I will go as fast as I can to see her.\" When they saw his determination, they dared not contradict him.\n\nThen the king said, \"Fair lords, I thank God and you. This country is cleansed of the miscreants, and I believe that by you two, the country has been saved and the people kept from death by your good rule, as it was God's will. So I think of Moses and Aaron, whom God set to save the people of Israel. You shall have merit and the reward of God. And as for me, I am greatly indebted to you. Therefore, fair uncle, I make you my lieutenant; Sir Patrice shall be seneschal and constable of this realm, for it is a great reason that you who have done so much good and\"The king saved the country to have the rule and governance. And Sir Patrick, my dear friend, saved me; therefore, I shall give you land and good things so generously that you will not lose your good service. Sir Patrick knelt down and thanked him. Then the king commanded that the estate of the queen, his mother, be kept, and that she should have her commandment as if it were to his own personal property, and also that they should sustain the poor as well as the rich, and that the rich should not harm or oppress the poor. He also commanded them to repair churches and glass windows, and of all other things where they were broken, to make them up again. I will give you ten thousand besantes of gold for this. He ordered everything well for his realm that needed it. And then he went and heard his masses and sent his dinner into the ship and took his leave of his mother the queen, saying to her, \"Madame, I leave you the realm and the treasure that I have, all in your grace and governance.\"I have commanded and commissioned all men to obey you as I myself and better. I leave you my uncle and sir Patrick, my good knight, whom I have made constable and seneschal of this realm and my lieutenant. He took his leave, and she prayed him to come again soon, for she would like to see his wife. He took his leave of the lords and the ladies of the country and went to the ships. King Ponthus came to the bar. Guenelete was waiting to keep the king and his daughter, for King Ponthus had given him all the governance, as you have heard before. Nevertheless, he could not keep himself or chastise himself from treason. So, he thought he would have Queen Syndene as his wife by fair means or by foul, and he would make himself lord and king of the country in this way. The devil tempted him so much that he did this.The city and castles sent for soldiers and gave them silver in hand to have their love for arms. Silver is of evil virtue for good men as it puts them in peril of death. Having filled all the fortresses, he made a false seal of Cyprus and created two false letters - one to the king and one to Queen Sydene. In the former, he commanded him to come to the king and stated that all his men were defeated and slain, and he himself was mortally wounded. He begged the king for his welfare and that of the country, and asked him to give his daughter to Guenelet, stating that he had no better option. To arrange the marriage, he gave him all his treasure brought from England. The letters were well-designed, and in the letter to Queen Sydene, he begged and requested her for the love between them that she would take Guenelet, his cousin. When the king and his daughter saw the letters,\"Queen Sydoine often swooned and wept, calling out for him whom she could not forget. She tore and rented her fair face, causing great sorrow that was pitiful to see. The ladies and all the court were deeply grieved for him and exclaimed, \"Alas, what damage, what pity! The flower of knighthood, the flower of all gentleness, my joy, my roue of good manners. And the common people wept and mourned for their friends and kin, believing they had all been slain. There was no one who could console Queen Sydoine. \"Alas,\" she said, \"where is he where all bounty and truth dwelled in, and by whom I thought to have all joy, which was so free, so true, and so loved me so well, and was so likely to keep the people in rest and peace? How has God allowed such an adventure against Him and against me? Alas, wretched creature, what shall I do? So there was no one so hard-hearted that he should not have pity on her. This sorrow lasted more than eight days.\"\"The king, without ceasing, received Guenelet, who came and told King Ponthus that he should give him his daughter. Guenelet flattered him well and said that he would serve and worship them and keep them and the realm. King Ponthus had given him more gold and silver than the realm was worth. So he asked him to speak with his daughter to obtain her consent. The king was old and did not know what to say. Guenelet was so subtle that he made the king consent. The king went to his daughter and comforted her in the fairest way he could and said that her discomfort did her no help and neither to his realm. Since King Ponthus had required it that she should have Guenelet, and for the great treasure he had given him, and because he should obey him and keep his realm, the king said, \"He is wise and will remain in this realm.\"for if I gave you to one king, he would lead you into his country, and so this land would remain without any governor, when Queen Sy\u0434\u043eyna heard her father speak thus, she was greatly astonished, and said that she would rather die than be his wife. And the king who loved her so much replied, not against her will. He came to her and wooed her earnestly, giving her fair words, promising to serve and obey her, making her lady of all, and declaring that nothing would be done in the realm without her command. He showed her the treasure won from the Saracens, which had been given to him by his letters. He wooed her persistently, but it availed him nothing, for she swore to him that she would not marry any man that year, for one who speaks with a tongue. \"If your father commands you to disobey him,\" he said, \"my lord may command me whatever pleases him,\" she replied, \"but to die I will.\"Shall I abide all this year, as I have not said but that I will obey him? You, Guenelet, make you refuse me, and will you not obey the letters of your aforementioned lord, whom you desired and loved so much, and was there nothing but that you would do for him? Since you did not wish to obey him, nor his prayer, nor his letter, and also you did not wish to obey your father's commandment. By my faith, I owe it to him, but if you take other counsel, I doubt that you will be angry. So he threatened her when by fair means he could not have her. And then he said, since he has the letter of your aforementioned lord and the consent of the king, her father, that she should do it whether she would or not, you said, \"I am in that party.\" You said, \"He, by my faith, shall see what will befall.\" Rather, she said, \"I shall suffer every limb of me to be hewn from other.\" You said, \"It shall be seen all in good time.\" So he departed as a mad man, for he did not expect to fail with her. Queen Sydoine was all abashed and thought in her.She thought it was not the first time he had committed treason. So she believed the letters were false, for he had before understood that King Ponthus acted thus. She summoned two squires and three ladies from her chamber, named Elyos and two other gentlewomen. She told them of her doubts regarding Guenelet and showed them how he was eager to have her, either by fair means or foul. He is malicious, and perhaps he would work by force. I have decided we shall go to that tower and bring provisions with us. We will stay there until we have some rescue from our friends or the barons, or until we have heard the truth from my lord King Ponthus.\n\nThey brought bread, wine in bottles and barrels, and in pots, flesh, cheese, and all other necessities as long as they remained, and then they barred the door with beams and raised rocks and stones to defend it. Guenelet had intended to take it against her will.for wanting to do harm to her if she wouldn't consent. So he entered her chamber, and when he found her not there, he searched the wardrobe where he found a gentlewoman who told him she had withdrawn into the tower and prepared it. And when he heard this, he looked like a madman and came before the tower, praying her fair and swearing by his faith that he would not harm her, but Queen Syon, who knew his untruth, told him not to come in. But when he saw that he couldn't come in by that means, he threatened her severely and swore that he would take her by force and make her his mistress if she wouldn't be his wife. She, who was angry to hear such unkind words, replied, \"Traitor, you shall not come here, and God will, for you shall die a bad death for this false enterprise.\" He grew angry and said, since he had come so far, he would finish it.He took the king and put him in prison, fearing he would gather no armed men against him. Then he went to the burgesses and said that Queen Syddon had been given to him by her husband's good letters, and her father, the king, had consented to it because she would have been married to a man who would have hated and destroyed the country. But if I have her, I will keep the franchises and liberties, and will keep you as gold keeps a stone. I have placed the king in a chamber, for he is quite mad and has no wit, and he would easily consent to his daughter's lewd behavior, which would lose the country if it fell as they fear. But I will keep them both safe with God's help and yours to save Britain. He gave them generously, supposing they would not disturb him, and he did it in such a way that they believed he had spoken the truth, and therefore they dared not rise or move, and he had many strange men with him.When he had spoken with the burghers and the people, he came to the tower and assaulted it. There were within only five men and four women who threw down great stones and defended the tower well, and most of them were unwilling, as they did not want her to be taken. The assault lasted a long time. And when Guenelet had failed, he was right sorrowful and angry, thinking at least he would have disgraced them. In good faith, said Queen Sydoine, we have sufficient provisions for a month or more, and in the meantime God will help us and send us reinforcements. When Guenelet understood this, he was filled with rage and wished it had never begun, but since he had undertaken it, he would finish it or die. Therefore, he set good watches and guards around the tower to prevent any reinforcements from coming, and then he thought of a great malice. He went to the king and prayedThe king wished to visit his daughter, knowing she had fallen into folly. He told her he would not rebuke her but enter into a treaty. The king was good and true, and thought no harm; he went to his daughter and showed her the error of her ways, presenting her with many examples. She answered him to the contrary, insisting the letters were false, and reminded him of previous times he had claimed to be dead. \"I'd rather die than believe you if these letters are false,\" she said. \"In good faith,\" the king replied, \"it may well be as you say, for I know of no man with knowledge of the situation who can vouch for the truth.\" They were somewhat comforted by the king's acknowledgement of his past untruths. Guenelet asked the king about the woman he had seen at the window. \"What will she do?\" the king replied, \"I cannot help you, for she is still sorrowful and angry for her lord. Therefore, I cannot give you a good answer.\" \"No,\" Guenelet replied.You shall abide with her and care for her, to eat pepper and plums; for both of you will either die of hunger or I shall have her. The king remained with his daughter, and she felt pity for her father's hunger and illness sooner. They had enough food for four or five days, but on the sixth day their provisions failed them; they had neither bread nor flesh. They went two days without food, save a little cheese, and each of them a draft of wine. The king began to grow very weak. Queen Syndene had only six apples left, which she gave him daily. She wept and grieved for his great illness, which caused her more sorrow than her own. Often she looked out the window toward the sea, hoping to see something. She frequently wished for her late lord King Ponthus and then wept and lamented, desiring her own death. My lord, it would have been better for you if I had been dead long ago.The king wept and said I had given him greater pain or caused him to suffer more hunger than I had besieged and made him die for hunger and thirst, which often times had given him good food and drink. Is this the reward you give him? She said much shame but it availed nothing, for he made an oath that he would make him die of great hunger. If she would not consent to be his, the king nearly died of hunger and lay in his bed unable to stand. And Queen Sydoine, beholding him, said she would rather die or languish all her life than her father should die for her. Then she said to him, \"My sweet lord and father, I cannot endure your sorrow nor the hunger you endure.\" I would rather die or be in sorrow all my life than see you in this state. The king wept and knew not what to say, for he should have his daughter by this.He grieved him sore, and on the other side to see himself die and her together, it harmed him, for they should be the cause of their own death. He sorrowed greatly and said, \"Fair daughter, I never knew how we may be helped nor what counsel I may give you, but to see you die, I cannot endure it. And I would that death take me so that King Ponthus were alive in the town on the stronger side, for he would avenge himself well on the traitor who would have you against your will. And the squires and the gentlewomen who were present at the death, and who were hungry as it was no marvel for it had been four days and more since they had eaten anything, said, 'Madame, you will be the cause of your father's death, you and us. It would be better to take the unhappy man than to do worse.' When she saw that she must do it to save her father more than herself,She paid no heed to that, for she said that since it is so, she would do as she pleased. Then she went to the window and called Guenelet, and he came. She turned around and sent for her father, bidding him speak to Guenelet. And if he could find no other remedy, that they should accord, and he should have eight days or more of respite, if she might recover from the hunger and sorrow he had caused. The king rose up and spoke to Guenelet, and she wed him, warning him that by strength he should never get her love, and that he would leave his enterprise. He answered that he would not take the entire realm but that he wanted her, since her lord had given her to him. The king said, \"There is but little reason.\" I doubt that you will not please her for long. All this did not deter the king, for he was more incensed than before. And he did not say that for the sake of dying he would leave his enterprise, whatever might befall. The king asked for a month's respite.At the monument's end, he should give her an answer. Guenelett would not do otherwise, as the custom did so much that he had four days of respite, and after the four days, he should wed her, and she consented to this. And thus was the matter agreed and sworn. Yet Guenelett said that she should not depart from the court until the day came for the wedding. He had great joy and gave her every day the best food he could find, and then he held the king well appeased. After the fourth day, the feast and array were great, for Guenelett flew for joy to have so fair a lady whom he loved so much. The king went and fetched her down, and she came all weeping and was so heavy that she would have rather died than lived. And in her heart, she wished for her late lord King Ponthus and said,\n\nAlas, in an evil hour was I born,\nFor simple chance have I now made.\n\nSo she was led to the church, and the bishop joined them and wedded them. The tears fell often and thick from her eyes. The mealwas ordered. There were many diverse types of trumpets, tabors, and fiddles. Right merry and joyous was Guenelet, but I doubt it was suitable for his miserable appearance, as it pleased God. Every man shall be rewarded according to his service. That day was the feast, a great one.\n\nKing Ponthus, who was in the ships and had taken the sea and had taken leave of his mother and of his uncle and of his barons of the country, had ordered all this as you have heard before. He drew up the sails and had wind at will and sailed so long until they arrived in the island near the rock. There he took leave of him the pilots, the angelines, manseaus, and torengeaus. So King Ponthus took his leave of them and thanked them much and gave them great gifts. Then he took the sea again, he and the other navy of England and of Britain. And the wind fell calm. King Ponthus took two small balingers and a three score fellows with him and began to row. Queen Syndey had dreamed that her lord came.She had sent one of her squires to the sea side to see if any thought came. He was leapt on a courser and he held the two balingers and saw in them a standard. He supposed well that it was of the army of Galicia, so he took his hood and made a sign of calling.\n\nKing Ponthus beheld and said, \"Seemingly a rider and he makes a sign of calling to us. It seems as though he is in great haste or else he mocks us, hurrying us on. And when he knew that it was King Ponthus, he cried out to him, 'Sir, what is there? Is there anything?'\n\nThen the squire told him how Guenelet had served him from point to point. And when King Ponthus heard this, he blessed him and was amazed that he had ever thought to do such great treason. Now you say, squire, they will be immediately at supper, so it will be hard to come in. I will tell you, King Ponthus, how we shall do: we shall disguise ourselves at the nearby village, and we shall go in dancing with pipes and tabors.King Pontus and his companions declared that we are fellows who have great joy of the marriage, and by that means we will join in the dances. In good faith, said the squires. It is well said, and so it was done. King Pontus and his companions disguised themselves in gowns of the good men of the suburb. And they went dancing into the court. It was near sunset, and men allowed them to enter the hall well disguised. Some had hats of straw and green bows, and some had heads stuffed with hay, some were hobbling, and some were hunchbacked. Each man made it according to his own fashion. Guenelet had great joy and said, \"Behold how the common people take great joy in our wedding, here are fair diversions that they make for us, but he did not know of the deception whereby he was soon angered.\" And when King Pontus and his companions had danced twice or thrice about the hall and had beheld the high day and saw Guenelet making great joy and great feast of the dances and waiting at the door.King Ponthus approached and discarded his disguise, so that every man recognized him and said to Guenelet, \"A traitor false and untrue, how dare you think such great treason against me and the king and his daughter who have nourished you and done so much good to you? A simple reward have you given them in return. But now you shall have your payment.\"\n\nGuenelet beheld him, who was completely lost and did not know what to answer, for he thought he had been killed. King Ponthus drew a small sharp sword and struck him, causing him to clutch his head and body to the nail. Afterward, he cut off his head in sign of a traitor and had him drawn out. When the king and his daughter saw King Ponthus, they leapt from the table and came running with outstretched arms and embraced him. Queen Sydoine wept for joy and kissed his mouth and eyes, and she could not depart from him. King Ponthus had such great joy.The king expressed his gratitude for their survival, as the tears fell from his eyes so heavily that his heart was affected. When their hearts were somewhat lightened, the king said, \"Fair son, it had but little failed that you both would have lost the sight of your wife and me. I will tell you of the great treason of the false letters and of the hunger that you made them endure. King Ponthus blessed him and was deeply ashamed, saying that such a traitor had never been born, nor had such false treason been thought of before. I think, said he, of Jesus Christ, who had twelve apostles, one of whom betrayed him. And so we came here with thirteen companions, one of whom was worse than Judas, but may God have paid him his reward. A said the king, \"If you had stayed longer, you would have been mocked even more. God wills it, said King Ponthus. Now let us leave this talking, said the king, for this matter is now finished to my pleasure, and let us think about leading joy and entertainment, and also tell us about your deed.\"King Ponthus thanked God rightly, saying, \"Then he told me about the battle and its discomfiture, and how the country was cleansed and well laborned. Some recounted the rules and customs, and how I was crowned. They all had great joy to hear of the fair adventure that God had sent me. Then they sat down to supper and sang and danced and led joy. Queen Sydoine was merry and glad, and it is not to be asked how in her heart she thanked God humbly to have been saved from such great peril. That night they were well eased, for both their hearts had been in distress. They spoke of many things and had enough joy and merriment together, for they loved each other well. They loved God and the church and were right charitable and pitiful towards the poor people. That night the soldiers of Guenelet fled, and all the people thanked God for the coming of King Ponthus. They went on pilgrimages and processions, yielding thanks to God, for every man thought he had been saved.\"The navy of England, Brittany, and Normandy arrived. When they heard of Guenelet's treason, they were greatly alarmed. The king of Brittany welcomed them with great joy. King Pontus kept the Earl of Gloucester and 12 knights with him and said that within 15 days he would go to England to see the king and queen and their daughter Genevieve. He told the Earl of Richmond to recommend him to them and if Genevieve was not married, he would bring her a husband, if it pleased the king and her. He mentioned his cousin Germain Polydes, a very good knight and likely to come to great honor. The earl replied, \"You speak the truth,\" and I believe the king will be very glad of him and receive him with great honor. He conveyed him in such a way that it was well executed.The people of men lived by the tribute they yielded to them. Then he told him of the great treason and falseness of Guenelet. Afterward, he told them of the great gifts, the good cheer and great gentleness the duke Ponthus had shown them. When he had finished speaking, he summoned in counsel the king, the queen, and her daughter Genneuer, and told them how Duke Ponthus would come there within fifteen days and was holding with him the earl of Gloucester. He had spoken to him about the marriage of his cousin Germain and Genneuer. The king asked what kind of knight he was, and he answered that he was the most generous one he knew, except for Duke Ponthus. The king said, \"I agree, if it pleases my daughter.\" She knelt down and asked what he commanded her to do. The queen and the king of Scotland prayed and agreed to the marriage.The Scottish king said, \"It is not necessary to marry your daughter to a king or lord who would not dwell in this realm. A great lord perhaps would not dwell in this country, and that would not be good for the people or the country. As long as King Ponthus lives, no man will be bold enough to harm his land. The king replied that he had spoken the truth. The lady who loved King Ponthus so much said in her heart that the knight pleased her more than any other. She inquired about him from afar, not only from the earl but also from the knights who had been at war and seen him. The more she inquired, the more she found herself loving him. Now she has no greater desire than to see him, and she prays to God that he may come soon.\n\nThen King Ponthus turned again to Venus when he had conveyed the lords of England and the countries beyond. They went to hear mass, and after that they went to eat. And then King Ponthus said,To all the barons of Britain. Fair lords, if it pleases you, we must see our ladies of this country and feast them for the love of the earl of Gloucester and these knights of England, who must be feasted, and entertain them with some acts of arms. Within fifteen days we must go to England; therefore, see the king for certain matters I have to speak with him. They answered that it should be done. Now said he, I charge each of you to bring the fairest ladies and gentlewomen from your counties. And each of you shall bring others' wives and you shall be here by this day seven night. So this was granted, and each man went to his wife and friends, and each of them sought the fairest ladies and gentlewomen and best singing and dancing that they might find, and came to Windsor. And King Ponthus went against them and received them with great joy from his minstrels and other diversions. On the morrow after the justices were held. Queen Sydoine was on the scaffolds, and the king her father, and the great ladies of:Brynte and the aged knights: King Ponthus was of the inner party, along with the earl of Gloucester, Barnart de la Roche, Gerarde de Vitry, Peers de Vitry, Roger de Loges, the viscount de Donges, and Endes de Doule, to justify themselves against all comers. The justices began great and harsh proceedings. King Ponthus ordered down knights and horses. Every man doubted meeting him, and the ladies prayed them much, and so did all manner of men. The feasts and revelries were great and lasted until the sun went down. There were many fair justices and hard strokes, which would be long to tell. At evening, they went and sat down to supper and were served with many diverse courses. Minstrels and heralds led great mirth and great noise. The price of the outer side was given to Lord Montfort, for he had right well and sore justified himself, so he had the golden cup. And King Ponthus had the price within, and he had a chaplet that the ladies sent him. And there came thither Geoffrey de Lesygnen and Andrew de la.Guyllam de Roches and Leoncel de Mauleon, whom King Ponthus had summoned to join him in England because he admired them most for their worthiness, were greeted warmly by the king upon their arrival. They expressed their displeasure to him for rising against them and urged him to be courteous and gentle. After dinner, the Lord of Lesygnen said, \"You have this day taken the place of us. If it pleases you, we four will depart tomorrow.\" King Ponthus replied, \"You shall be accompanied by my cousin Polydes and the Vicomte of Lyon as your escort. I understand that the Vicomte is angry because he was not part of the inner circle, so we will ease his heart at this time.\" He was then summoned, and the Vicomte informed them that they would face all challengers the following day. The cry went out that the White Fellows would engage and deliver all manner of knights, and the Vicomte would lead from outside the fray.Should have you paid him, he should have a girdle and a purse from the fairest lady of the feast, and he within it should obtain you, he should kiss her and have from her a ridge of gold. There were great justices and many great strokes given, but whoever judged well or not, I let it pass to shorten this story. And nevertheless, the price without was given to Geoffrey de Chateau-Briant, and the price within to Polydes, but some men said that Geoffrey de Lesygnen had won it. Therefore, there was a great debate. On the morrow after Ponthus took his leave of the king and Sydoine and the ladies of Britain, and then he went to St. Malo and took the sea and led with him twelve of the barons of Britain and the four before mentioned. So they passed over, for the earl of Gloucester departed before him a day to tell the king of England that King Ponthus had come to see him. The king understood well by the earl of Richmond that he had come. So he was garnished and supplied with all things that he needed.for receiving him worshipfully, with him was the king of Scots, his brother, and the king of Ireland, and he of Cornwall, his new one, as well as the earls and barons of his realm. They had great joy of his coming. The king prayed to them all to make King Ponthus welcome and all the honor that could be done, for he knew well that through him this realm was relieved from neighbors and Saracens. They said they would do their power. The king mounted on horseback, and the other kings rode against King Ponthus a mile with all manner of minstrelsy, receiving him with great joy and great worship. The feast they made him is not to be told, for it was great. King Ponthus was richly arrayed with pearls and precious stones and had a circle on his head of stones and pearls. There were twenty knights with Polydores and the sixteen that I spoke of before, and four hundred from Galicia.\n\nThese twenty knights were richly clad in sigils, furred with vair, all in one suit.The richly arrayed men, with girdles of gold and fair, rich purses, appeared beneath their furred mantles. They were much looked upon, and their ordinances were held in high regard. With great joy, King Ponthus entered the city of London, and there he found the queen and her daughter, and the ladies in attendance. When he saw the queen, he alighted far off and ran to her ward. She kissed him and welcomed him with great honor. The queen asked him how he had fared since he had departed from them, and he replied that he was doing well. Genevieve, the king's daughter, had always kept an eye out for Polydeuces, whom she greatly desired to see. She recognized him by the tokens and resemblance of her cousin King Ponthus. She found him so gracious and pleasing that she liked him above all things. And to be sure, she asked the Earl of Gloucester and showed him by sign. Since she had not failed to choose him, she said in her heart.that her heart told her that it was he or they who went to meet, and there were many strange services, notably served, for the barons served by the king's commandment. After the meal they drank and ate spices. Gennevier had great desire that they should speak of her matter. So she said to the king of Scots, laughing, \"I never knew what will come of the speech that the earl of Richmond brought. And the king smiled and said, 'You have seen him; what do you say by him? Does he please you?' She grew red and said, \"I shall do as my lord, and you will.\" So he saw well that she liked him, and he came to the king and said to him that it was good to know of his niece's matter. Then the king of England said, \"You speak truth,\" and withdrew him. And the king withdrew him and sent for the king of Ireland and the king of Cornwall, and for the princes and barons of his realm. And when they were come, he told them how the earl of Richmond had spoken to him on behalf of King Pontus about the marriage of his niece.Daughter and of Polydes. He said to them, \"Fair lords, you know well that I am old and can no longer bear arms, labor, or travel to keep you if need be. Therefore, it is fitting that our daughter be married to a man likely to keep you and maintain peace, if you take a great lord or prince, he will make his dwelling in his own country, so you would dwell without a governor. And if any wrong is done to any of you or to this realm, he should be willing to leave the country to seek redress for his cause. Therefore, it seems to me that it is better for you to take a young knight of high kinship who would consider himself bound by his wife's honor and, in so much, he would be more inclined to obey you and the realm.\" He then told them all that had been spoken to the earl of Richmond about Genneuer and his cousin Germain.men hold for good knights and of good conditions. There was much talking between them, but in the end, they were all agreed and said that they could do no better for the safety and welfare of the realm, and to be obeyed and out of trouble. As long as his cousin King Ponthus lives, no man will be so eager to make war against them.\n\nWhen the king saw that they had come to an agreement, he spoke to the king of Scots and the Earl of Richmond, who were worthy knights. He told the king and the earl of all this matter and said that for his love, we will have his cousin.\n\nThe two departed and called King Ponthus aside and told him graciously how the king and the lords were agreed, for the love and worship of him, to the marriage that he had spoken of to the Earl of Richmond. King Ponthus thanked the king and all his barons meekly and said that they did him great worship, for which\ngod grant.And so long waited and came the king of Scotes, who assembled them in the queen's chamber. The Archbishop of Canterbury appeared, who feigned them. It is not to ask if Genevre had great joy in her heart, though she seemed simple, for she loved and prayed him the more for the good name men gave him, and also for the love of his cousin, whom she loved so much before. Polydes thanked God highly in his heart for sending him such great worship in this world, and for having such a fair lady and of such goodly behaving. So the day of the wedding was set for eight days after. Great were the feasts and great were the justices, who began the morning after the day of the marriage, for King Ponthus would not allow deeds of arms on the day of the marriage. And this was because of the death of the earl of Burgoyne, who died on the day of his marriage. And to tell of the well-fought battles would be too long to tell.King Ponthus favored all of them best, for he was without peer. Polydes and the king of Ironde, the lord of Lesygnen, the lord of the Tower, and Lord Moufort of Britain, these all pleased him well. It would be too long to tell, so I shall pass lightly over it. It was a great thing to tell of the grand feast and the great order of the services of the vows and the prices given and of all the diversions. The feast lasted from Monday to Friday.\n\nAfter taking leave of the king and the queen, King Ponthus departed with great difficulty from them. Genneuer conveyed him well for two miles, and they had much pleasant conversation together. The queen told him that she loved her lord Ponthus even more because she had loved him secretly, and she prayed him even more that he had kept his first love faithfully. King Ponthus smiled and said that there was no way but that women knew and thought such things. They spoke of various things then, and he made her a promise.My lady and my love, I am your knight and shall be as long as I live. So you may command me, and I shall fulfill it to my power. Before Polydeus, my fair lady and my love, I will that my cousin here loves you and obeys you. And he should have no pleasure other than you. If there is any default, let it be known to me, and I shall correct him. Sir, he shall do as a good man ought to do, said he. So he took his leave and departed. The kings of Scotland, Ireland, and Cornwall wished to convey him to the gate, but he would not allow it. There was great heaviness and courtesy between them at their parting. And after they took their leave of him and returned to the kings' house. King Ponthus came to the gate and called to him his cousin Polydeus, and said to him, \"Thanked be God, you ought great reward from God, for you are on your way to be a right\"You are a true man, loving God with all your heart and fearing to disobey Him if you love Him. Love and serve those from whom you have come, and those who have given you riches and honor. Show respect and service to your father-in-law, keeping yourself from angering him. Endure any language or words spoken to you, as well as any tales reported to you, some to please you, some through flattery, and others through malice.\n\nThe first thing you should do if you wish to rejoice in peace is to be a truly devout man. Love and fear God, obeying Him and honoring the Church and all His commandments. This is the first service that men should render to God.\n\nThe second thing is to show respect and service to those from whom you have come and to whom you owe riches and honor. This means loving and serving your father-in-law. Show great respect and service to him, keeping yourself from angering him. Endure any language or words spoken to you, as well as any tales reported to you, some to please you, some through flattery, and others through malice.Those who do not want disputes between you and him, for the fair cousin he who endures from his better and greater one overcomes him. It is a great grace of God and of the world towards himself to have patience for various reasons, which should be too long to tell. The third reason is to be meek, gentle, amiable, large, and free, within your power, towards your barons and knights and squires, from whom you shall and may have need. If you cannot show them freedom and generosity at the least, be to them courteous and debonair, both to the great and to the small. For both are good; the great will love you, and the small will praise you above all for your good cheer, and so they will all make you a right herald. And also it is to be understood that you shall be more to your wife than to any other for various reasons. By worship and courtesies bearing to her, you shall hold the love of her bound to you, and if you are diverse and rude to her, she might easily.Change and the love which you should rejoice in she might give it to another, while I might take pleasure in it. Therefore, there is great peril and great mastery in keeping the love of marriage, and also in keeping yourself true to her, as it is said in the Gospels that you should change her for none other. If you do this as I say, God shall increase you in all wealth and in worship. If you see her angry, appease her again by fairness, and whenever she comes back to herself, she shall love you much more. For there is no courtesy but what is old, and when an heart is fell and angry, men provoke it more, imagining things from which many harms may come.\n\nThe fourth reason is that you should be pitiful to the poor, who will require right from the rich or the mighty, for you are set and ordained for this, and all those who have great lordships, for you came into this world.The world is as poor as they did / And as poor shall you be the day of your death, and you shall have no more of the earth save only your length, as the poor people shall have / And you shall be left in the earth alone without any fellowship, as the poor people shall be / Therefore, you shall have no lordship but to hold right wisdom without blemish or doubt of any master or representative, neither for love nor for hate / For thus God commands, every Friday in particular, the clamor of the poor people and widows / Put not their good right in respite or delay / Nor believe not always your officers of everything that they shall tell you. Inquire about the truth, for some of them will do it to cause damage to the simple people for hate, and some for covetousness to have their good when they see they may not do with him what they will / So they came with false reports. It is a perilous thing for a great lord to be lightly believed. What shall I tell you, he taught.\"King Ponthus showed him many examples. And though Polydes thanked him and said, \"Sir, I know well that you love me, and out of your goodness you have purchased me the welfare and the worship that I have. Therefore, I pray that every year we may meet and see each other.\" I grant it, said King Ponthus. And after they had spoken and discussed many things, they took their leave of one another, embraced and kissed each other. None of them had the power to speak one word to the other, for marvelously they loved each other. When King Ponthus had calmed down a bit so that he could speak, he took his leave of the lords of England and offered himself much to them. Polydes turned again to the king's house where men made him great joy. Polydes withheld the good doctrine of his cousin for he served and obeyed the king and queen, and made himself beloved by both the great and the small through his generosity and kindness.\"King Polydeuces loved God and the Church, and was pitiful and charitable towards the poor people. The king and queen loved him as their own child. About seven years after the king's death, Polydeuces was likely crowned king of England. Good love existed between him, his wife, and the old queen. He reigned in peace and great joy. Here I leave speaking of Polydeuces and return again to King Ponthus.\n\nKing Ponthus sailed for a long time on the sea until he and his barons were landed in Britain. They went to the king's house where they were received with great joy by all kinds of people. After they had rested for seven days, Geoffrey de Lesyngne, Andrew de la Tour, and the strangers took their leave and departed. King Ponthus gave them many great gifts and rich presents and thanked them, holding them as his fellows and friends. He then conveyed them two miles further whether they wanted to or not, and there they took their leave of each of them.The king of Britain lived only about three years after, for he was quite old. Then, King Ponthus was crowned king of Britain, and was well loved by the nobles and all manner of people. He was good and full of justice, charitable and pitiful towards the poor. He and his queen, his wife, led a good and holy life and did many alms deeds. When the household moved from one place to another, he commanded that all who were owed any good by him, whether for his household or for anything else, should come to him or to his officers. He paid all of it, for he said that those who kept the good for their heirs or executors were fools, and few were satisfied. He used and led a good and holy life. So they went and dwelt for a year in Galicia, where they were well loved, feared, and doubted.The earl of Desire thanked the king greatly for the great worship he had shown to his son. The king gave large lands and inheritances to Sir Patrick, who had saved him in the ship, and to those who had done much good for the country. The queen showed great reverence and worship to the old queen, her mother. The king summoned his uncle, the earl of Aragon, and the lords and barons of the countries around, and held great justices that lasted for ten days.\n\nAnd after they all, including the queen, had gone on pilgrimage to St. James in Galicia, they did not stay long before they went to war against the Saracens in Spain. The earls of Mortain, Anjou, Touraine, and Normandy, as well as many other knights, accompanied him. Of the Normans, he led the earl of Mortain, the viscount of Avernes, Tesson, Paynel, and many others. Of Anjou, he led Hungerford de Beaumont and Guy de la Vale, and others.Androw de la Tour, Guyllam de Roches, the lord of Nermount, Iohan de Poitow, the lord of Lesygnen, Guy Touars, Leoncel de Manleon, Hongres de Partenei of Touraine, Hubert de Mayllye, Hondes de Bassye, and many of them from Britain and Gascoyne, numbering about 15,000, discomfited the heathen people and performed great deeds of arms. They took many towns and castles. In the winter, every man returned home to his country. Every man gave great gifts and prices to King Ponthus. For he paid them well for their wages and gave them great gifts, so much so that they said there was no right chief but he, and he was likely to conquer all manner of countries through his knighthood, generosity, and courtesy, for all manner of good qualities were in him according to the rule of God and the world, and in him was all goodness, for he owes great reward to God. He dwelt a little while in Galicia, and then returned again to Britain, and then he went to see his consort.King Pontius was crowned king of England, where he was received with great joy. It is not necessary to ask if Queen Genevieve caused great pain to feast him and make him great cheer. After that, King Pontius of England went to Gascony and to Galicia to see his father and kin, and gave them great gifts. Then he turned again to Britain, where he was greatly received and had great cheer. After that, he returned to his own realm. King Pontius and the queen reigned for a long time and lived to the pleasure of God. And then they died and ascended to the great heavens, causing great heavens and sorrow to their people. But such is the worldly life, for there is none so fair, so rich, so strong, nor so goodly but at last he must necessarily leave this world. Deo gratias.\n\nHere ends the noble history of the most excellent and mighty prince and high renowned knight, King Pontius of Galicia and of little Britain. Printed at London in Fletestreet at the sign of the sun by Wynkyn de Worde. In the year of our Lord God.M.CCCCC.xi.", "creation_year": 1511, "creation_year_earliest": 1511, "creation_year_latest": 1511, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The church of the evil men and women, of which Lucifer is the head, and the members are all the dissolute and sinful players revealed.\n\nSt. Bernard, desiring the honor of God and procuring the salvation of souls, considering the horrible blasphemies and innumerable sins committed every day in playing at dice and cards, and other diabolical games, after he had preached fervently and sufficiently declared the great evils and scandals that proceed from them, he composed a treatise by which he shows whence these cursed plays originate. And how God is grievously offended in many ways by them, and that many souls go to damnation through them.The treaty was extracted from a book entitled \"The Christian Religion,\" translated from Latin into French, and reviewed by four revered doctors in the Theology faculty at Paris, who added and subtracted as necessary. I, Henry Watson, of humble understanding, have submitted myself to correction to translate this little treatise into the maternal language of English for the salvation of those who read or hear it. I pray that my robust language be removed from undiluted eloquence for your excuse.\n\nO God, I will not sit with the wicked and the impious. Psalm 20. God the Creator speaks through the mouth of the royal prophet David against the sinners, saying, \"I have hated the church of the wicked,\" Holy Scripture mentions two churches. The first is the Catholic Church, of which Lord Saint Paul in his epistle says, \"There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all.\" (Ephesians 4:4-6)The first is incitement. The second is offense. The third is obligation. At the first point or mystery, he touches the foremost, drawn and conducted to the gate of salvation and to the blessed realm of paradise by the prediction of the apostles and disciples of our Lord, as much in receiving worthily the holy sacraments of the same holy church, our mother, as in hearing devoutly the divine service. By conspiracy and envy, the devil gathers and assembles all his subjects, princes and worst complices, to declare to them what he had imagined in his obstinate malice. Saying to them this which follows:Children of malice and replete with iniquity, you know that by my nature and condition I am busy about the perdition of souls, and it is also my duty to bring about the destruction of the Christian faith and find new incentives to bring souls to eternal damnation. After this, having long and thoroughly thought about it, I have imagined and discovered among other things a subtle incentive by which we can easily win and draw towards us the greatest part of the world that we have lost through the baptism of Christ. You know, and I also do, by your report, that our adversary, Christ, has established a church on earth for our good, and through which we have lost many who were almost all ours. Now they diminish greatly, for which it is necessary for me to establish and raise up a church for evil, by which I may win them back.And to the end, I will that all things ordered in his said church for wealth and to the honor of God and the salvation of souls be ordered in mine for ill / in dispute with God / and for the ruin of souls. And therefore, considering that the world desires joyous things pleasurable and more easily draws the hearts of men and women than he shall leave all the work that he has entered into, I order:\n\nLikewise, in the church of God, there is a manual / also in our accursed church full of iniquity. The manual shall be that the player shall rob his father or mother / or some other of his kin / or if his wife has some good jewel, he shall take it / and the dues and debts remain unpaid / and the testaments of the deed are not accomplished.Item there lacks the stole, that is, after the unhappy player has pilfered and robbed his kin and friends, he shall rob a stranger. By this, he will be given a halter to be hanged and strangled. There lacks yet, said Lucifer, a chasuble, which is the insolence of the players. Some time they will say other than \"I have not heard mass.\" Therefore, care not, says the inventor. Thou shalt go another time. And right often these wretches make their parties on Saturdays for the following Sunday, so that the entire journey may be given to my damnable service. Then, after the priest goes to the altar to say the introit, and it is known from which the mass will be, the introit of my damnable service is that the players shall say, \"We play at the roulette,\" and the other shall say, \"We play at the triumph.\" And even so, in the church of God, there are seven common masses more than the other, as aforementioned.In my church there are seven specific things: the mother, the bell, the flower, the torment, the rain, one and thirty, and the triumph. Additionally, during the mass of Christ Kirielason, which means \"who spoke against God,\" there is a song and prayer that is said and pronounced three times. This is said and pronounced nine times in the name and reverence of the Trinity and the nine orders of angels. However, during the Kyrie of my church, blasphemies will be spoken and pronounced instead. One will swear by the blood of God, another by the flesh, another by the womb, another by the head, another by the body, another by the death, and consequently by the other.And right so, in the church of God, all the priests, when they have sung the Kyrie alone, end together with one accord and tune. Even so, right often the players deny God or blaspheme horribly all together in such a way that it seems to be my hell, as it is to speak properly. For right so, as paradise is there where God is, in like wise there as it is for the devil is, is hell. Item\n\nSaid Lucifer in the Mass of God there is Gloria in excelsis in various tunes according to the various feasts. Even so, I will if it be the feast of God that He be denied, & if it be the feast of His mother that She be blasphemed, of any saints that they be despised and injured. Item even so as there is orations there is said heartily, also the orations of the players shall be sighs that they shall make heartily when they have lost, & in weeping is almost in despair.Item the pistyl is said to be in remembrance of the good men of the past. The pystoll of my church shall be the record of the players of the past / for often my players shall say, \"By the death such one was a nimble player,\" for when he came to play, he had but five shillings and wanted a ryal, such one could not do anything like him for he lost ten nobles & his gown in one night. Nor say my fellow, but to you / look there the devilishness. More over there is the grill of my fearsome church. That shall be the sins that the players commit from degree to degree, from avarice to robbery, from robbery to usury, from usury to lying, and from lying to blasphemy, and so of the others, in such a way that I have made fifteen pitfalls to make the cursed players descend into my hells. Item there is the gospel that is as much for to say as a good messenger. The player prays God sometimes saying, \"I pray God my fellow that thou mayst lose.\"The other answer I pray, our lady, which is above in heaven, that I may win: O how the unhappy are cursed to pray God that He help them to win to their damnation / and in serving the devil. Item, Lucifer there is the creed. That is, the players believe that they shall not die. There have been divers who have been sick unto death / but with great pain they were held when they returned to the play again. And sometimes in their sickness, to recover health, they find no greater consolation for passing the time than to play at dice and cards / or to go from tavern to tavern / or from brothel to brothel, there as it does not annoy them not as to pray for their sins / or say a prayer for / all Christian souls. As it appears by a man of the church who was sick and who demanded counsel of a doctor if he were not excused from saying his divine service / for because he said, his head ached when he saw his porteries.And every day he was three or four hours playing at dice and cards, and doing the service of Lucifer. After following there is, at the mass, the offering when the priest offers to God the bread and the wine. Also in my church, diabolical offerings are made. That is the great ire, dispute, and sorrow that the players have, who know their consciences. The preface shall be the lamentations that the players make after they have lost. Alas, one will say, I am well unhappy, I have lost a noble, as much as I have won this forty-night. And the other answers him, proficiat vobis. Without having pity on his fellow man any more than on a dog. Item, the priest at the mass of God makes crosses. Also, the cursed player so earthwards.Item for the presence at the altar of the angels shall be the presence of my subjects, the demons, who envy the cursed players. Iremie, Quintodecimo says, \"Not sitting in council is indecisive.\" That is to say, God the Creator, in the company of the priest, says three times, \"Agnus Dei,\" in remembrance of the three kinds of people who were converted at the death of our Lord. There are three kinds of people who convert them to the devil: first, the players; second, those who assist and behold the play; third, those who minister the instruments to play. Lastly, said Lucifer, my common post, that is, the assembly of every player whom he has won and put in his purse. And the last prayers are drunkenness, gluttony, and lechery, which ensue. One shall say in his prayer, \"Go we to drink,\" By the womb I die for thirst. The other shall say, \"Go we to the brothel,\" or \"to the hot house.\"And the other shall say, \"Let us go and sleep, and to none shall we return.\" The priest returns to the people and says, \"It is the Mass is ended.\" He gives leave to the people, singing to them. Also, my pardon for my service is that the souls of all players are given into the hands of Satan and other my tormentors. The merit of the assistants is partners in all the sins that are committed there. And the blessing is malediction eternal, because the winners and the losers are cursed by God. And if they do not penance, they go to hell with all the demons. For those who lose paradise, and those who win, win hell. From this peril and danger, sweet Jesus delivers us. Amen.\n\nThe second mystery that the prophet David touches upon in the aforementioned cursed church is called offense. That is of the great evils and horrible sins that proceed from these unhappy plays.Some blind foolish people say that it is not evil to play and that it is just a sport, and that it is foolish to preach against it, and that they play only to pass the time. But if they would think and look carefully, they will find fifteen evils that proceed from these damnable plays. Of these fifteen evils, not one is insufficient to make one lose parody. Alas, what will it be then if they come together, three or four, and sometimes all fifteen? And of these fifteen, Alexander, in the fourth part of his Summa in question forty-six, puts the first nine. Master John Gerson, in exposing God's commandments, puts twelve. Master Anthony of Florence, in the second part of his Summa, puts twenty. And the holy saint Bernard, who treats this matter, puts fifteen - that is, fifteen pitfalls for descending into hell, as fifteen spheres that Lucifer gave to the players to make war against Jesus Christ. If you ask which are the fifteen spheres.The first is the desire to win the goods of others.\nThe second is the will to dispose of one's fellow.\nThe third is usury, great indeed.\nThe fourth is habitual lying.\nThe fifth is swearing and blaspheming.\nThe sixth is corruption and destruction of youth.\nThe seventh is slandering good people.\nThe eighth is disrespect for prohibitions and defense.\nThe ninth is loss of time.\nThe tenth is frauds and falseness.\nThe eleventh is anger and debates.\nThe twelfth is disorders and madness.\nThe thirtieth is foolish adoration.\nThe fortieth is nourishing of envy.\nThe fifty-first is vile life and dishonesty.\n\nThe first spear is how he has great desire to win the goods of others; it is avarice and the root of all evils, commonly found in players. Some say I had as little to lose as to win. But it is not true.He who is a great lord and yet plays only with a penny or a groat, he would not lose, either through pride, disdain, or shame, or some other vice, but desires to win. And thus it is avarice and covetousness, for he consumes himself night and day, and yields him an unseemly livelihood for labor. Thirdly, concerning the temporal goods, for sometimes he loses his goods and others also. How then can you covet his silver with a clean conscience? And therefore says my lord Saint Paul to Timothy, players, by which it will provoke in them the branches of sin, as the root of a rapid tree. That is, for to wit, rapine, usury, leasing, swearing, blasphemy, and the others that follow from covetousness and avarice. And of this covetousness, as it is the root of all evils, is particularly written by Saint Gregory and Saint Ambrose in the decree that begins bonorum. And in the decree following in the .xliv. distinctions.The second sphere is Voluntas, who would dispose him who plays with this, it is rapine domestic. We shall call our church under the name and title of a game. And by this means we may recover into our damning subjection those who seemed hard and difficult to us. These things said all the satanic and diabolical complices answered in this manner: in crying and howling with high voices, we will and consent to all this which thou sayest, & we rejoice, and with all our power we shall enforce ourselves to help thee accomplish thy damning purpose. For we demand nothing but to do evil. Then said Lucifer to the end that more unfortunately you think:\n\nThe first is the offices and benefices.\nThe second is the instruments and apparatus.\nThe third is solemnities and sacrifices.\n\nFirst said Lucifer, I will ordain in my church the offices and benefices.And even so, in the church of Christ, there is one chief who has all power, that is, to wit, the players and of the other unhappy damned. And then answered Lucifer: \"I will have cardinals and ordain that they shall be the great lords, the officers, and all the prelates who take away these plays, from which proceed so many evils and sins as bailiffs, judges, provosts, mayors, and all those who may take them away. Quia qui facet consentire videtur. That is to say, whoever is still and may punish seems to give his consenting to the thing that he sees done. The most greatest lords are the cardinals, who are by my side. Their names are registered in the books of the damned. And then, after, I will have bishops in my church.\"You shall be the gentlemen, burgesses, and merchants who have the great halls, gardens, and courts where tenants play games such as tennis, closes, berlan, free square, and various other similar plays. There is also a house episcopal beside the church. And in this manner, I will that beside my house there be brothels, taverns, sellers, and hot houses where many horrible sins are committed. After this, just as in the church of our adversary there is a canon and curates, I will that the hostelers and tavern-keepers be our curates there, so that our subjects may drink, laugh, and make good cheer.Our champions shall be those who assist and watch the play, and wage or lend money for a part of the butyn or winnings that the same unhappy players shall make. I will also have chapels, even as there is in the church of our adversary, Christ. And these shall be the barber shops and such manner of people there as are tables for passing the time when they have nothing to do. I will have oratories and places to pray, for there is in the church of our adversary. That shall be the houses of some burghers merchants, where secretly and not openly they resort and play together, three or four, or five or six, or more, hazardous games and other miserable men and women. And to all the above-mentioned players for their service, distributions, and wages, we shall receive them with us, and promise them the wages of eternal damnation.I will ensure that there are various men and women come to see the service in our church, as at the service of our adversaries' church. They should keep great silence and behold the players affectionately, swear and wrong each other. It shall be they who behold the players play dice or cards, who will be well rewarded for their time, spending three or four hours or more observing and watching the players, and not annoy and weary them so much as to miss one hour in the church of God. In order that my church not fail, and because various of our officers may happen to die, I will that the children look upon their fathers who play and serve their masters, and so of other degrees as well, the actors and others, to ensure that they take pleasure in it and may learn and continually uphold it.Right so, in the church of God, the children learn from ancient men to uphold the service of Christ after their deaths. And it is even better for young people to be among the old, I order that on the first day of the new year they give to the children maids and bachelors, one voice / be it done, be it done, we consent.\n\nNow coming to the second party, in which it behooves us to see and speak of the instruments and apparel of the church diabolically, and this is the ordinance that follows. And Lucifer said, I order the instruments and apparel of my church. And first, because in the church of our adversary, Christ, there is a mass book to say mass, even so in ours there lacks one, and I order that it shall be the dice. For just as in the mass book of the church of God there are 21 letters by which the Christian men and women know the will of their Creator, also in the dice that is our mass book there shall be 21.Points indicated by all my servants, the players shall know my will. On this point, one may ask how one may know the accursed and damning will of Lucifer and to whom he has revealed it. Answer: To a Senator of Rome, who was so perverse and wickedly governing that through his gluttony and lechery he became leprous and putrid. And when he saw that they separated him from the company of the others, he was so impertinent that he swore he would avenge himself on God. One day, after uttering various blasphemies, he thought of doing something in defiance of God and Christianity. Then the devil of hell appeared to him in the form of a black man and demanded what troubled him. He answered that he was half-mad and that he was thinking and seeking how he might do anything against God for the perdition of souls. Then the devil presented him a dice and said to him, \"If you will do what I tell you, you will be the cause of the damnation of innumerable souls. And what did he say?\"It is this dice you play with and learn others to play. And when a point comes up in the game, you shall say in dispute of God. When two points come up, you shall say in dispute of God and his mother. When three come up, you shall say in dispute of the Trinity. When four come up, you shall say in dispute of the four evangelists. When five come up, you shall say in dispute of the five wounds of Christ. When six come up, you shall say in dispute of the six solemn feasts of the church of God. Here is the incantation of the dice. And after Lucifer said even so, as in the mess book of our adversary, there are many and diverse masses. Yet there are seven most common that ignorant priests say. The Sunday of the Trinity, the Monday of all souls, The Tuesday of angels, The Wednesday of all saints, The Thursday of the Holy Ghost, The Friday of the cross, The Saturday of Mary our adversary. Thus said Lucifer to Satan.Thou shalt have in dispute of all the souls in purgatory the mass of Monday. Thou Belzebub in dispute of the angels, thou shalt have the mass of Tuesday. Thou Astaroth in dispute of all the saints in paradise, thou shalt have the mass of Wednesday. Thou Asmodeus in dispute of the Holy Ghost, thou shalt have the mass of Thursday. Thou Mammona in dispute of the passion of Christ our enemy, thou shalt have the mass of Friday. Thou Belphegor in dispute of Mary our adversary, thou shalt have the mass of Saturday. And I said Lucifer will retain that of Sunday in dispute of the Trinity of paradise. For unto me appertains the most solemn. Upon this point is to be noted that when one will make a mass to be said, he ought to make it to be said of the day or else let the priest do it according to his devotion. And here is as of the mass book.\n\nAfter said Lucifer, even so as there is in the church of Christ a portery for to say matins and evensong.I will have one in my church and order that it shall be the cards. And just as there are various stories in the ports of our adversary, such as the history of the nativity, resurrection, kings, and others like it, I will also have pompous stories in ours, such as kings, queens, and jesters. I will furthermore ensure that my stories have great symbolism, just as those of Christ. Those depicted within signify the avarice and cupidity of the cursed players. And those of the kings signify pride, disobedience, and arrogance. Those of the queens signify lechery and lust. Those of the fools signify the great folly of the players who seek to win something transitory and neglect the riches of the eternal realms. And those of the jesters signify that the players are served. And those of diamonds signify that the infernal church will be paved with their souls. Regarding the ports:And it is noted that some say when they are reprimanded for playing at cards that they do it only to pass the time and take recreation. But you, player, I demand, if you found a book in your chamber, and were certain that the devil had composed it, would you pass the time by reading it? I believe not, and it should not be well with you until it was out of your house. Be sure and certain that the devil of hell has made and composed the dice and the cards. And my lord Saint Bernard would not have said and preached it, nor left it in writing, if he had not been well informed. And therefore, just as those who make, sell, and buy books for saying the divine service may be called the librarians of God, similarly, they and those who serve the hangman, and he who purchased him an honest office in the king's court, should do him great pleasure and honor.Right so we will draw them out of the service of the hangman of hell such makers/sellers/buyers of carters and purchase and put them into the service of the king eternal who reigns in heaven. And after that Lucifer said to his infernal companions, the ones making great joy around him:\n\nIn the church of Christ there is an altar, and for our altar shall be the tables. And as before the altar of our adversary there is a little window for putting the requisites in, similarly shall we have a sack tied to the tables for putting the dice and the table men in it. And also, as there are portable altars in the church of God, similarly we shall have portable tables for the ladies when they go on sporting. And after said Lucifer in the church of Christ there are the vestments.First, there is an amulet that they place on the head, so that the amulet of my church shall be ignorance and blindness for the players, for they have no conscience of anything and care for nothing that is told to them. It is certain that they confess this not in so much as they return to it again after their confession. And sometimes it happens that the father and mother reprove their child, and yet they mock them, and have no conscience nor fear of God. Item, Lucifer says there is a white hood by which divers often play their gowns, and because of the play, they wear their shirts knotted on their shoulders. Item, there is a girdle that holds the hood. This girdle here in my church is the great allurement that draws the players to the play and that holds my servants for doing my service.It is a great thing when a player is affected disorderly; sometimes he rises from his bed or leaves the church and forsakes divine service when his fellow makes him any sign. And indeed, the said player has much work on his hands and has promised to render it at a certain time. But while they play, if one cried \"take thieves,\" none of the players would flee, for they are the most notorious thieves. However, to speak more precisely, this robbery is mixed with treason, for it is often committed in eating and drinking one with the other. This cruelty is right often among the players, for one would say, \"qui predas nonne et tu predaberis ipse.\" That is, cursed player that robs another shall not be robbed. There are various ones who have played their wives' gowns and other valuable jewels, and would have played more if they could have gotten more, in which they have not less sinned.Because God looks not only at the work of the sinner but at the will of the sinner, which is reputed for the deed. Therefore, unto God who knows the hearts and voluptuous will, the third sin is usury, for it does not abide a year nor half a year, nor a month, nor even a whole day. If one receives for a hundred nobles that he has lent a hundred and ten or fifteen at the end of the year, it is said and reputed as usury. What shall one say of him who goes to play and in playing receives thirty that same day? Certainly it appears that it is great usury. For which he may not reimburse it for himself but is held to restore it in certain things or give it to poor people as it shall be declared. And if he loses what he ought to pay, he takes it to himself and to his folly; an usurer, says Cyril of Alexandria, is cursed above all other.Somtime at the play, one lends silver for profit, but they say it is only for laughter. Yet, it is a great sin towards God. Of this, we have the decree of excessus prelatorum, which begins: In the beloved, where it is mentioned how the church that lends twelve pence at the play is judged an usurer, it is not a small sin.\n\nThe fourth is multitudo mendaciorum perniciorum. At the plays, there are many lies and especially mortal ones. Players have no conscience. Ambrosius says, \"And have twenty-two quid,\" in the chapter. Beware. All who say lies are the children of the devil. And to make their lies more believable, they confirm them with oaths. In this way, they are sworn. You who are always dead sin, at the least when you swear voluntarily. Sometimes they swear against truth by God, \"by my faith,\" and so on.There is as much and as much in reckoning of their game. And this it behooves to tell at the article of death / and at the judgment of God, even as it is written, Matthew 12:36-37: \"But I say unto you that every idle word that men shall speak, they shall give account in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.\" If it be so that we must yield account of the pronounced words, what shall it be of the lies, swearings, blasphemies, mockings, and so forth? And moreover, not only those who play tell lies, but also those who behold them. As in the place of the tournaments there shall be well a hundred persons during the evening and sermon. And God knows how many lies, detractions, swearings, and blasphemies are said and done there, they are innumerable. And you players shall say it is above the heart, another shall say I report to such a one. And they shall judge wrongly sometimes for hate or for covetousness because they have wagered on their heads.It is no marvel if players are blamed, for oftentimes those who behold them offend God the Creator. Alone in this, they lose time and become negligent and slothful in good operations, and will go to the tavern. The fifth sphere is called the fountain of blasphemy and impiety, as in these diabolic plays. Oh, how many and what blasphemies issue forth from the cursed players against God, the blessed Virgin Mary, and all the saints of paradise. This sin is not only mortal but also so horrible and so grievous that God has commanded in the law in the twenty-fourth chapter of Leviticus. Whoever blasphemes and speaks the name of God, let him be put to death, as for the body, death corporal, and as for the soul, if he does not do penance, death infernal. And sometimes against such people God has made horrible judgments. For oftentimes the miserable and cursed players' eyes are issued out of their heads and fall upon the table.Sometimes tormented and possessed by the devil of hell. Sometimes the mouth turned backwards and other like behaviors. And yet, the good Jesus complains to him and says, \"My name is blasphemed continually.\" Whoever wishes to know the severity of the sin of blasphemy need only behold the punishment ordained against it in the chapter, \"extra de maledicis.\" Alas, and likewise, how many other execrable and horrible practices proceed from such plays. Sometimes the cursed players betray and break the images of our redeemer, of the blessed Virgin Mary, and of the other saints. They cry, yell, despise, reproach, fight, and murder one another. By the aforementioned play, one may call heresy, for it is an art or work by which those who practice it fall into foul and abominable sins. You will say that the tenants' play is licit.Certainly God is blasphemed marvelously and frequently, as everyone knows. And the most greatest lords and rich men are the greatest blasphemers and swearers. Good Christian men who love well their salute and health should be truly sorry if they were constrained to endure a tennis court or serve and furnish them with balls. If you say I win my living, Saint Augustine answers you. The winning is in your kitchens where the precious body of the blessed Son of the Virgin Mary and his precious blood are shed. Therefore such people who leave the body there are not the cause of the evils that are committed. I demand you, who hold a tennis court/paradise, you have kept it for twenty years, and it is certain that God will be blasphemed during that term one time only. Tell me in conscience if you can rightfully keep the said play.I believe if you are a good Christian man that you shall answer, to win all the goods of the world, you would not only during this 20 years, but if it be a month passed, he shall be blasphemed more than 30 times. You will say that you know nothing about it, yet you see it every day. For which the philosopher says, Quicquid ut they should not play by avarice and covetousness to win, but only for the dinner or supper the one of the other, and by recreation. Thirdly, if it happened that anyone swore, blasphemed, or despised God or his saints, he would be incontinently accused before the justice for making the penance. These three things well observed and kept, it should be another thing. But as they use it, it is a play and work of the devil.\n\nThe sixteenth.Spe is corruption and marriage of youth. Will you well send him to the plays / be they also well ordered as you would / truly they shall be changed and become evil and disobedient to God / and rebels against their friends. Prime ad Corinthios quintodecimo. Corrupunt bonos mores colloquia prava. Super quod Bernardus. Quaeromagis ergo opera prava. Sayeth my lord Saint Paul, the evil words corrupt the good conditions. By more strong reason, sayeth Saint Bernard, the evil works. And therefore it is written, Quaestio prima, in the chapter ex merito. Deterriores sunt qui vitam moresque bonorum corrumpunt, his qui substantias alienarum praediaque diripiunt. You would think great conscience to go steal twenty nobles out of your neighbor's coffer.The seventh sin is scandalum virorum iustorum. It is scandal that corrupts good people through the actions of players and makes them dissolute, displeased, and inclined to evil. This vice is contagious, for when one sees another play who did not intend to play, he is incited and stirred to play as the other. In the same way, when children are encouraged to follow the manners and conditions of their kin, seeing their father play blaspheme, cry, and do other evils that proceed from the play, they imitate these things without restraint. And thus the father corrupts his children, servants, and others through his evil example in playing.Know it not a small thing to scandalize a neighbor nor a little sin, for our Lord says. Matthew 18:15. He that scandalizeth one of these little ones that believe in me, it would be better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Our Lord says. It shall not be so great harm for one who gives evil examples to others if one puts a millstone about thy neck and casts it into the deepest of the sea as it is to scandalize and give occasion to sin by evil works and evil examples to those who dwell in me. Sometimes a mother seeing her son a player and a rogue, she will be displeased unto death, and will say, I am well unhappy and miserable to have such a child that goes to hell. Verily it is so, and he goes with all the devils where perpetually he shall be beaten & tormented. And all the players if they do not repent and leave these diabolical plays.Thou sayest it is not necessary to slander simple folk here, yet our Lord and redeemer Jesus Christ says, \"But whosoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone hung around his neck and to be drowned in the depths of the sea\" (Matthew 18:6). I demand, you cursed and unhappy player, if you made a hole on the bridge or on some other perilous and dangerous passage, and the first man or woman who passes by chance falls therein into the said river or water, should you not be the cause of his evil and worthy of great punishment, according to the law? Now answer, which is greater evil: to make a body fall into the river or to cause him to fall into the peril of his soul. It is evident and manifest that the second is the most greatest evil. And therefore leave these plays cursed and damning, and put pain to ready yourself by good works those and them that by your slander have been evil influenced.The eight sphere is contemptuous of the mother church or disobedient. These hazardous and cursed players are disobedient not only to the men of the church but also to the lay people. When he is corrected, if he does not amend himself, he ought to be cursed, even as it is written in the decree in the chapitre. Bishop. In the 35th distiction, taken from the canon of the apostles, where it is said, \"Bishop or priest or deacon who deserts wine or becomes drunk, or ceases, or certainly is to be condemned. Subdeacon or reader or cantor doing similar things, or ceasing, or is to be deprived of communion similarly, and a layman this is laid down in the following form.\"A bishop or a priest or a deacon who continues at the play of tables/cards or dice or riot, if he does not leave such plays, he ought to be deposed, if he is subdeacon, lector, or singer, or a layman, he must cease as well or else be cursed. Note primarily these words in the said canon: deseruens desinat dampnetur & communione priuetur. For by the first word given, deseruiens, we are to understand that if they are not accustomed they shall not bear the said penalty after the gloss. How well they sin mortally in the open, as Master Raymond and Master Anthony of Florence say in their Summa, and Master Anthony says in his Somme that it is not true that it is no mortal sin to play, except for those whom custom excuses. For Master Anthony says that the custom mitigates the sin, but it does not change the nature of the sin.For it makes not a sin venial a sin mortal, as Saint Thomas says. The sin of drunkenness, to which you play, is compared to the said pain, which he has not yet experienced, save when one is accustomed to be drunk and uses the same. By the second word, scilicet desist, is given to us to understand that however well he is accustomed to play, he ought to be admonished, and after that, he has been warned, if he will cease, he shall avoid the pain. But he ought to do penance for the sin that he has committed in playing. By the other words, damning playing at the plays above said is deadly sin and very grievous. One may prove it in this manner: none may be deposed or cursed save for deadly sin. By the chapter. Nemo episcoporum xij.q.iiiij. Now it is so that the player at the tables ought to be deposed or cursed according to the above-mentioned canon.It follows that it is truly sinful / seeing also that such play is defended in likeminded ways by the civil law and laws of the pagans and infidels. This is apparent in the Digest, in the title of Alea lusu & aleatoribus. And since by new constitution, made by Emperor Justinian, which begins Alearum usus is written in code at the end of the rubrics of Religiosis et supra funeris. And not content with this, it defends itself again in the volume & book of Authentica in the title of Sanctissimis episcopis at the paragraph Interdicimus in the ninth collation / and this is also put and alleged in the said code in the title of Episcopis et clericis. It begins the said Authenticum Interdicimus where it is textually defended not to play, and not to be a partaker of the play, and that more is to behold play. It is seemingly defended by the right canon and holy decree in various passages. And likewise in the chapter Clericorum officia, at the paragraph.And in ancient times, clerics did not play at dice or similar games concerning life and honesty. This passage is important to note after the doctors, for the game of tables can be called any game that is joined and subject to fortune primarily. It is mixed with craft, as the game of dice and the game of cards, and other like games. Therefore, the text in the said authentic document uses this term and word: tables, and the other rights alleged of this word alea.\n\nNote that our Lord says in the Gospel of Luke, the tenth: \"He that despises you, scorns you, rejects you, despises me. I tell you, if you despise and reject the little ones, these small ones, in my name, you despise and reject me.\" Our Lord speaks to his disciples and their successors: \"He who despises and rejects you, the prelates of the Church in their ordinations, despises and rejects me.\" Certaynly it is a gre\u00a6te\nsinne as it appereth clerly in the holy decrete Si qui lxxxi. distinctione vbi dicit gregorius. Paganitatis pec\u00a6catum incurrit quisquis dum cristianum se esse asserit sedi appostolice obedire contemnit. Sayeth saynt gre\u2223gory yt in euery body renneth ye synne of a paynim wha\u0304 he sayeth he is crysten not obeyenge the chirche.\n\u00b6The .ix. spere is perditio temporis. That is that the players leseth theyr tyme inutylly and all the goodes yt they myght do. How wel that dyuers ryottours not ca\u00a6rynge for theyr salute make not grete estymacyon. For all that the prudentes that beholdeth the euyll yt is do\u2223ne / and the welth that is lefte vndone / hathe therof gre\u00a6te conscyence / & suche maner of folke consydereth not ye valoure of the tyme / the shortnes of it irreuocable. The precyousnes of the tyme is soo grete that in lytell space a man may haue remyssyon of his synnes / purchace ye grace of god / and acquyre the glorye of paradyse. And therfore sayeth seneca\"Nulla major iactura than the loss of time, for it cannot be recovered. In the world they say he is not so great a damage as the wasting of time, for as much as it may not be recouped. Pore and miserable sinner, how shall you render accounts for the time that God has lent and given you to do penance and good works? Which you have wickedly employed in serving the devil in both day and night festivals and holidays. Certainly you will answer therefore severely. For as Saint Bernard says, \"Each moment lost requires an account from you in the same way that a hair from your head does not return to it.\" This is what he puts here. That is, we must render accounts for the time given to us in this world.\"I obey the holy man considering this, and how the men using the time that is but death, it shall seem to us to have lived less than an instant. And therefore says St. Augustine: Omnia tempora aeternitati comparata quam puncta sunt. All time since the beginning of the world until the end compared to the eternity that we shall have after this life is but a point. Moreover, they do not consider that the time passed is irrecoverable and shall never return. O wretched, damned and reproved sinners, if they might recover one hour of their lost time after they have tasted and felt the right horrible, intolerable, and eternal pains of hell from which they shall never depart. What diligence thinkest thou that they would make to think on their sins, to testify them, and to confess them, and to cry mercy, and for to reconcile themselves to God in purpose to be sooner cast into a fiery burning, than ever to return to play defended, or to return to sin. But as the proverb says, \"They that will not be advised are sooner destroyed than they that seek advice.\"Foles do not believe they receive harm. Therefore, according to St. Paul's doctrine, do good works, not play cards, while we have the time. Thou sayest that thou must pass the time. Alas, ye damned in hell, how they pass their time there. Certainly, to torment them within the fires of hell. Think about that and the souls in purgatory in this life, how they would occupy their time weeping for their sins and doing penance. We take no heed of that, therefore ill shall come to us.\n\nThe ten spear is fraudes et falsitates. Commonly, there is only frauds and deceits in these cursed plays. Jeremiah 9: \"They shall say peace to their neighbor, but in their hearts they put snares.\" They shall truly say play, but in their hearts they have the will to beguile each other in hiding the cards, casting away the dice, reckoning, or giving false money, which is mortal sin.As it is said in the chapter one orarium, Jeremiah says that one should guard oneself from one's neighbor and not trust in one's brother. For at this day the father will deceive the son, and the mother the father, and so on. The eleven troubles are to go out and quarrel. It is noises and debates. One will say such-and-such has taken my money; shall I never love him? He is the cause that I am a poor man. And reproaches so many that it is marvelous with noises that it proceeds from. Sometimes they will demand forgiveness of our Lord from us, and did so much by weeping and lamentations that he found mercy before God and was delivered from the enemy. And then, inconveniently, he came to the priest who saw these three things by experience, as he related to the said Saint Bernardine, in many feasts and declarations of the case as it happened to him.And in witness thereof, he showed him his shoulders grievously wounded, and his confession heard two days after. In this manner, various ones have fallen into despair.\nThe fourteen is idolatry. This is a foolish idolatry. The player makes of the play his god, in so much as he has rather lessen the grace of God than to leave playing. And often, for the love that he has for play, he is content to transgress the commandments of God. For as my lord Saint Augustine says in the book named De doctrina christiana: \"That which you love most, and to whom you obey so sovereignly, you make it your god.\" The dice say: \"What you play, that you have lost, pay, leave your money with such one, and you do it.\" And in like manner of cards, when you lose, you pay. I demanded of you whether you obey God so liberally.God bids thee make restitution of that which thou hast of others, give alms to the poor, and do nothing thou. Wilt thou know the great folly of the players and how promptly they obey to the dice and to their idols, their cards? The blessed saint Martin, who was most liberal for the love of God, gave but half of his wealth. But the cursed player gives it all for the dice and the cards. And sometimes they go and drink, and to the end that he may be known that he is of the devil's livery, he goes all naked, as his master who is all naked. And worse is he who gives often what is not his, for he borrows by usury that which he does not have, and robs his neighbor, and moreover one may know how the players are fools and unwise. For as it is thus that the understanding of man is right noble, for all he submits himself to obey to the bone of a dog, and believe his judgment.And he would not believe the sentence of John Andrew or some other well-famed doctors without appeal, as he does at the sentence of his judge, the dice, or the cards, which see not, hear not, nor speak. Yet he does greater honor to the dice or to a pair of cards than he does to the humanity of our Lord, for often at the play he is usurped and blasphemed. And therefore our Lord, in complaining to him about the players, says through the mouth of the prophet royal David: \"They have pierced my hands and feet, and have put me in such a state that one may tell all my ribs and bones.\" Note, poor miserable player, if you were a good Christian man, there would be nothing else to withdraw you from such a play except the gown of your redeemer that was played at the game of dice, as it is written: \"They have cast lots for my garment.\"It should be a sufficient reason to abstain you from such plays and to have abhorrence to play, make, sell, or buy dice and cards, or other like. The forty-fourth sphere is occult nourishment. That is the nourishment of unlust. If a man will be perfectly unthrift, you need not but to put him to follow the plays, for truly ever after he shall be unthrift at work, as you see it by the experience of divers. They cannot abide half a day at work. Obsolescent is he who divers have but little conscience of after St. Bernard, nutrix viciorum et totius inimica virtutis. The plays are the nourishment of slothfulness and enemy of all virtues, as it is written in the twelfth chapter of the Proverbs. He is foolish who follows slothfulness, and in Ezechiel in the sixteenth chapter. The cause of the iniquity of Sodom was pride, gluttony, avarice, and sloth, as the root of all the evils that proceeded.This life is vile and infamous. Those who become accustomed to playing become drunkards and harlots, having no care for their wives or children. They are soon in the indignation of God and the opprobrium of men, as the Psalmist says. Opprobrium of men and contempt of the people, and consequently they act against the first commandment of righteousness. That is, to wit, to live honestly without harming others, in yielding to one's neighbor and even to the Christian, which is commanded by right. As the vulgarly say.\n\nThe prophet, after saying \"odii ecclesiam malignantium,\" it follows \"cum impis non fedebo.\" That is, \"I shall not sit with the wicked or men without pity.\" When men are assembled to do some good, God is in their midst. When they are assembled for some evil, God is not there but the devil of hell.The players are rarely assembled except for evil intentions, and the devil governs them, helping them to fight without pity against our redeemer. Few plays there are where our Lord is not offended, either mortally or at least venially. And often the one who is mortally sinful is considered venially sinful, and vice versa. The venial one is tormented in the fire of purgatory. Venial sin disposes one to mortal sin and kindles heat in the body. For all that it does not put him out of God's grace. And truly, there is so much sin committed at the play that one may well say that it is a displeasure to Jesus Christ. And when there should be no other sin but vain swearing and blasphemy, it is a great thing. For in as much as it is in the blasphemers, they crucify our redeemer and put him to death. And for this third mystery, we must consider who are the people who condemn them through the plays mentioned above.Answers my lord Saint Bernardin that there are twelve kinds of people:\n\nTheir fathers and mothers.\nThe players.\nTheir wives and children.\nThose who provide the houses for play.\nThose who make, sell, buy, give, or lend the dice, cards, tables, or other games.\nThose who serve the players or give them fire or candles.\nThose who watch them.\nThose who lend them money to play.\nThe judges and prelates who allow and might them.\n\nThe first are the unhappy players who are in the first place and mortally offend God when they play any game, such as dice, cards, tables, and other games of chance and hazard. Secondly, when God is offended by swearing, lewdness, blasphemy, and so on. Thirdly, when they play for avarice and covetousness to win.Fourthly, when they do not observe the time as when they say the mass, sermon, or the morality play or dance in hallowed ground, they think to win and lose much. And if the players will make due penance, they are bound to two things. First, to confess their sins and purpose never to return. Secondly, they are bound to make restitution of all that which they have won at these cursed plays.\n\nWe shall produce ten witnesses worthy of credence: Astexanus le Brunquintus, Master John of Gerson in his preceptory on this passage, Non furutum facias, Master Ambrose Sapientia in his Quadragesimal of the Flower of Sapience, Master John Co\u00e7obrin in his Treatise on Commutative Justice, Innocent III, Hostiensis, Raymund, Nicholas de Lyre, Saint Bernard, and Master Richard of Muel. In his Quarte, in distinction xv, in the fifth article, the question vj.The doctors argue that playing dice and cards, and other similar games, are defended in such a way that what they win is unfairly obtained and cannot be kept. Master Nicole de Lyre supports this on the grounds that none can hold what they have won at such games because the playing of dice, cards, and tables is forbidden and regulated by laws and rules. Therefore, in such matters, one must have good title, good faith, and just cause to have and possess anything temporarily. Master Johann Gerson confirms this in his exposition of the Seven Commandments of God, stating: Against this commandment, thou shalt not commit theft. They and those who, by playing dice, covet and retain the goods of others.For one may not rightfully withhold what one has won at plays but must restore it to him who won it from me, or give it to the poor people according to the most common practice. We must distinguish this. If you have won from anyone who is unable to help themselves, such as idiots, unreasonable men, children not of great age, unthrifties, religious married women, servants, men of the church playing the goods of poor people and the like, or if you have induced or coerced anyone for the sake of winning or if you have deceived in playing with false dice, false cards, or misreckoning, in these cases you are bound to restore to them what you have won and ought not to make any alms but yield it to them. But if anyone has been persuaded to forbear it who has lost at play and you have won it without fraud or deception, you are not held to restore it to him.For he who has lost it is not worthy to receive it. And yet you cannot withhold it with right. But you ought to give it to the poor people. And so the winner should put the winnings in his purse, for otherwise it is against your commandment of God. No one sees this. These things says Master John Gerson. But how are you to understand that it ought to be given to the poor people? Should the player say I won ten shillings yesterday and returned today and have lost them? If I am held to give to the poor people what I won yesterday, how well that today I have lost it. Doctors say that you may not play with the goods of the poor people; it is not yours. For conclusion, always the player loses his time, his soul, and his temporal goods; therefore keep them for that reason.\n\nThe second thing that condemns them through games are the kin of the players.The father and mother, as the cause of evil they do. Secondly, when they are partial fellows at the play. It often happens that the mother and her children are nourished with the winnings of the plays, and are culpable for this, as it is written in the decree iniurus & damno dato in the chapel. If it is a fault.\n\nThe third reason is when they are impatient. You shall often see that the kinsmen are so filled with impatience that they curse them and give them to the devil, and swear and blaspheme, and anger against their children who are players, not for the love of God nor for the salvation of their souls, but because they waste and destroy the goods of the house.And so they fall into vanity and desire the deaths of their children and themselves, going against God's commandment.\n\nThe third that condemns them through plays are wives and their children. First, when they keep a portion of the play's profit for themselves and do not restore it. A pledge should be given in such cases, which ought not to be done, for it arises from wickedness if she had not great necessity. Secondly, when they are impatient. For many curse the hour and the day they were married on. And often times they become nothing but nuisances for their husbands' play. Thirdly, when children play by the example of their father and mother, especially when the play is held in their house. In the same way, daughters become harlots. When they play in a house, I demand to know what kind of people resort there.None but knaves and pimps/who shall speak of ribaldry while the other plays,\nAnd maidens that are great you spin on your ropes beside them shall hear all this.\nAnd there shall be made diverse dishonest and villainous approaching and occasions of innumerable sins. I speak not of the mistresses of the house. Certainly they shall come often into your house under the color of visiting, but it shall be to deceive your wife. For they shall remain drinking and playing until midnight, and then they will say it is too late to go to their lodgings, let us have a chamber, and all the night God knows what they do. You do not know all, if you are wise take good care that your house is not made the church of the devil. And know for a truth that there are many who care not for losing their money to the end that they may come to their enterprise.\n\nThe fourth are those who give the houses, the places, the courts there as is made the plays.As tenants play houses, such as those belonging to our great masters, for they have greater rents because of the plays performed there, says Saint Bernardin. It seems to me that one cannot find profit in a place so full of iniquities. How is it that the burghers win, in letting out their houses there, where such diabolical exercises are practiced? And they cause merchants to win in selling dice and cards and other games. For they are partners in all the evils that follow. Because they provide the cause and place for committing sin, from which they must render account before God. And all those who keep inns where playing at dice and cards goes on early and late, to the end for selling their drink or having some gains. In order to understand the great evil of engaging in such activities, it is necessary to look at the first law in the title above, alee lusu et alcatoriis.This law stated in the old Digest says: \"If someone beats a person in whose house a game was being played, or if something is stolen from him through deceit, judgment is not given to him. This law, made by a pagan against the detestation of the game, declares that if a person keeps players in his house and it happens that the reason why the player is in his house is that he is beaten or hurt or his money is stolen from his coffer or other goods, and he complains to the Justice, this law states that the Judge shall give him no audience. Because of the detestation of his sin. What shall we say of those who keep players in their houses, who follow so many evils and scandals? And sometimes they even go to fetch the players to play all night long. They do not play against their will, for they may put them out. It should be another thing for a lord to say to a gentleman: 'My lord, if it pleases you, you shall have her out of this house.'\"For if you do not promise by my faith that I shall put the fire in your house. And thus the lord was compelled to put her out. But what shall we say of various ones, they do not desire that their houses be burned, for they have profited and the grace of the lord. Yet, for all that, they are in the indignation of God the creator. Tell me what profit it is to be in the grace of this lord who is a reprobate, harlot, and thief. If thou art in his grace, it may be that thy wife is his harlot for all retribution.\n\nThe fifth condemn them by the plays are they that make the dice, sell, buy, give, or lend.\n\nThe sixth are they that make the cards, those who sell, buy, give, or lend them.\n\nThe seventh are they that make the tables, sell, buy, give, or lend.\n\nThe eighth are they that make the dice-boxes, though you sell them, give them, or lend them, though you give the stuff to make them. As bones, the paper, the colors, and things like that.These are the causes of the evils/blasphemies/slanders/and unhappiness that follows, and shall yield accounts at the Judgment of God. According to the doctors, and among others, Master Anthony of Florence, in the second title, Chapter twenty-third, Saint Bernardin, in the treatise he has made of the heresy Christian Master Angelo of Clausio, in his Somme, in the vocabulary ars, Master Henry Herp in exposing the commandments of God. The Summa of Rosellus, in the invocation negocio de floribus sapientiae, sermon triceps, fifth. Such people are not in the state of grace but damn their souls. And that moreover they may not be assuaged but if they leave their crafts. De penitentia distinctione, Chapter five, false brothers, and the chapter negocium.And they ought to deny the body of our Lord Jesus Christ as they do in Almain and in the city of Milano. When Easter day comes, they are expelled and cast out of the church as common harlots of the brothel. After they are dead, they are sent to the filthy dunghill, and there they are buried with the horses and carriers. There are some who say that if I knew it, it would be deadly sin to make, sell, or buy the dice and the cards. Understand what our Lord says. In two or three witnesses, let every word stand. That is, one ought to believe the testimony of two or three. I ask you, if you traveled thirty or forty miles and came to the entrance of a wood, finding there a little shepherd boy who said to you, \"My friend, do not pass through the wood, for there are four murderers who even now have cut the throat of a merchant or two.\"Tell me the truth you would pass on / pass on / I shall keep myself well therefore. And though it is but a little shepherd who has told it / in effect you shall say for all that I will not put myself in danger. Now if it be so that you believe a little shepherd for your corporeal life, why not so many noble and holy doctors and preachers who show and declare to you the salvation and health of your soul / and you to be so negligent in putting it in forgetting.\n\nTo declare this matter more largely, we shall take a precedent that is written in the Psalms, where my lord Saint Paul says: Providentes bona non solum coram deo sed etiam coram omnibus hominibus. Ad ro.xij. That is to say, it is not sufficient for paradise to be good before God, but to do good works before the people.Every person who desires to die well and intends to come to the glory of paradise is bound, under pain of mortal sin, to live so virtuously that they give no occasion or knowledge to their Christian brother to commit a mortal sin. Provide good examples not only before God but also before all men. One might speak here to the seducers who steal the souls of Jesus Christ from fathers, mothers, masters or mistresses, who show evil examples to their followers; to the tailors who make dissolute garments; and to the crafty men who show their children and servants to make frauds and deceits, and make them work on holy days.But come we to those who deal in dice and cards. I pray you tell me by your science if a boy or a rogue buying a pair of dice or a pair of cards from you is it not wittingly material for offending God mortally / it is manifest. If you say that you cannot tell the experience, show it openly at the eye the great evils and horrible blasphemies and sins innumerable that is committed every day. In such manner that if you were by them sometime till midnight and wrote all the words that issue forth from their cursed mouths, you would say that with great pain the devil might find so many. Who is the cause. It is you who have sold the cards. Now imagine how many souls are damned in hell for the dice and for the cards that have been made at Paris, at Lyon, at Rome, and in other places. And think you not that it cries vengeance to God the creator against them that is cause of their damnation / certainly yes.You shall know them by the fruit they bear. Our Lord answers. One does not know the bounty or malice of a tree by its branches or leaves, but by the fruit it bears. Now take two trees. The first shall be a harlot who has been in a chamber for twenty years committing lechery. And the other tree shall be a maker of dice or cards or other instruments of play of chance, who for twenty years has been making dice and cards here. Now demand we our Lord and Redeemer. Lord God, tell us if it pleases you which of these two you have been most offended by, the harlot or the dice and cards made by this man here. I believe if it pleased him to speak, he would say so. You may know it shall our Lord say by the fruit that is issued therefrom.I will not compare the operation of this harlot to that of this card maker or dice maker, but I will prove that God has been more offended by the cards made in the house of this cardmaker or dice maker than by the lechery of this harlot for four reasons. The first reason is that this wretched harlot has not offended our Lord except in her chamber, where she was present. But the cardmaker and dice maker are occasions that our Lord is offended, not only in one house and one street, but in all the town. And not only in one town, but in Paris, in Rouen, in Lyon, and in all France, as well as in this country, and throughout Christendom far and near.\n\nThe second reason is that this harlot offended God only in her life, but the cardmaker and dice maker are occasions that God is offended in His life, in His death, and after His death.Note: A cardmaker or dice maker, when you are about to be in the article of death and one shall hold the candle in your hand, and the priest shall cry \"Jesus my friend, Jesus,\" it may be that someone plays with the dice or cards that you have made. And for as much as he wastes his money in gambling and blaspheming God and breaking the cards, he shall say, \"All the demons of hell take the soul of him that has made these dice or cards.\" And perhaps he will be a man of the church, or religious, or an abbot or a bishop.\n\nThe third reason is that this harlot offends God only when she wakes, but this cardmaker and maker of dice are the occasion why God is offended when they wake, when they sleep, when they take their refreshment, and when they are in the church to pray, and you meanwhile give him to the devil and curse him. And rightly a good Christian may say to God, \"I have become a participant in all their fears.\"Lord God, I thank you for making me a participant in all the goods that your servants create. Apparently, he who meddles in making, selling, and buying the dice and the cards may tell the devil that he is a participant in all the evils and sins committed by the players.\n\nThe fourth reason is that the lechery of this harlot has not been the only occasion for making two people sin - she and her lover. But the cards of this cardmaker and the dice of this dice maker have not only caused two people to offend God, but 234,500.10 thousand and innumerable people of all estates. For it is one of the greatest abuses that dominates today in Christendom.There are various abuses particularly in all estates, such as in the church where simony reigns, in religion's name property and disobedience; among the nobles, rapine in justice, scratching and fleeing of poor people; among the burghers, usury, avarice, and inhumanity; in merchandise, frauds and deceptions; among the crafty men, lying, swearing, breaking of holy days, and so on. But there is an abuse that touches every estate, great and small, rich and poor, of which speaks the prophet Zachariah the eighth. This is the abuse to play at dice and cards from which proceed so many evils and sins that, as the doctors say, they transgress and break the ten commandments of God; they contemn the five commandments of holy church. By this blindness they commit the seven deadly sins; they deny the seven gifts of the holy ghost.By this abuse they make irreverence to the holy sacrament of the church/ they revel in the indignation of God. By this abuse comes often wars/ pestilences/ famines/ and mortalities/ by this abuse they leave the realm of paradise and go unto eternal damnation. Now think how many souls there are in hell for the abuse of playing at dice and cards. And generally all the evils that may be thought proceeds and comes from this abuse. I demanded from whence comes at this day so many blasphemies against God and the blessed virgin Mary/ and again against all the saints of paradise. Answers Zacharia. Citizens are filled with evil and damable players/ contrary to good policing and things public/ which perverts the good conditions/ and purchases the abuse to play at dice and at the cards.From whence comes so much homicide / murder / fighting / killing / murmuring / cutting of legs and arms / and casting into the river? Answers Zacharye. The city replies and so on. It is the abuse to play at dice and cards. From whence comes so much avarice / rapine / usury / and theft? Answers Zacharye. It is the abuse of playing at dice and cards. From whence comes it that so many young men rob their kin / servants their masters and mistresses / the men of the church the goods of the poor people? Answers Zacharye. Certainly it is the abuse of playing dice and cards. What is the cause that so many good houses are lost / daughters unmarried / children unwedded and unprovided for? Answers Zacharye. It is the abuse to play at dice and cards. From whence comes it that there are so many poor widows in great need / orphans all naked who have not bread to eat? Answers Zacharye. It is the abuse to play at dice and cards.What is the cause of so many gluttonies, drunkennesses, lecheries, adulteries, fornications, violations of young maidens, & leading to perdition? Answereth Zacharye. The city replies &c. Certainly it is the abuse to play at dice and cards.\n\nWhat is the cause of so much defying and setting at naught God our creator and our mother holy church, breaking the holy days and the fasts commanded, lessening the mass and evensong, and the sermons? Answereth Zacharye. It is the abuse of playing at dice and cards.\n\nFrom whence comes so much noise and debates, and discord in marriage between husband and wife? It seems yt it is an hell Answereth Zacharye. It is the abuse to play at dice and cards.\n\nWhy is it that they leave to do alms to pay their debts and accomplish the testaments of their kinsmen's deeds, and to pay the dues and rents of the church? Answereth Zacharye. It is the abuse to play at dice and cards.From whence comes it that so many wives are beaten and hurt, ill-clothed, and some of them die for hunger with their children? Answers Zacharye. It is the abuse of playing at dice and cards. From whence proceeds so many hates, envies, quarrels, injuring the other? Answers Zacharye. It is the abuse to play at dice and cards. What is the cause that so many young men and sons of good houses are taken by the justice, put in prison, and hanged, to the confusion of their friends? Answers Zacharye. It is the abusing of playing at dice or cards. From whence comes it that many young children are so dissolute and given to thefts, gluttony, sauciness, lying, and will not do anything, are rebels and disobedient to their friends, and sometimes leave taking leave of their fathers and mothers, and go far and near? Answers Zacharye. The city is filled with games. It is the abuse to play at dice and cards.And thus you see manyfully that this abuse makes horrible wounds in Christendom / and how it is the cause of the perception not only of temporal goods, but also of bodies and souls. What remedy, what is to be done, will not my lords of the church and governors of the common welfare do for the love of their God, Lord, and sovereign, and for the spiritual and corporeal wealth and prosperity of their subjects, as they are strictly bound after the duty of their estates and offices? They ought to lessen both eating and drinking to think and provide therefore, for it touches them right near, and ought to be right joyous to find some means to reject and heal this horrible pestilence and abuse damnable. Now understand, if it pleases you, that there is but one thing, as it is said in the decree of penitents and remissions in the chapter. Cum infirmitas remota causa removetur effectus (When the cause of illness is removed, the effect is removed)Will you make an ill tree for dyeing in your garden, cut down the root of the same ill tree and it shall bear no more ill fruit. Will you take away all the evils and slanders which we have spoken, take away all the dice and all the cards in your cities and towns and burn them. For it is a general rule. A destruction causes the effect to follow. You must destroy the dice and the cards and the play shall cease, and consequently the evils that follow. There is not he but that they know it. And it is that which my lord Saint Paul says in the authority above spoken. Providing goods do not suffice before God and before all men. That is to say, that having paradise prepared it is not enough to be good before God, but also to do good works and operations before the people to show and teach them the right way to paradise as they are bound.\n\nThe ninth [paragraph]That damns them for the players are those who lend money to a rogue for playing at dice or cards. One will find sooner a man who will lend silver to a rogue or gambler than they will to a good man in his necessity. This is an evident and open sign that they are the minions and servants of the devil. Shall a player say, let us go play? His fellow will answer, I have not a halfpenny. Take no thought, shall the other say, I have enough for both of us. And thus for the devil, he will sooner lend ten nobles than he would for the love of God ten shillings to a good man in his great necessity if he should die for hunger. Oh, how it is great ill to lend money to the players.\n\nParagraph the tenth.Those who condemn them are those who serve the players, providing them with fire and candles. There is one who serves them all night long and will take a noble for a candlestick, yet the tapster is not ashamed to say it is for his daughter. And you, unhappy players, will let her take it with good will, in saying within your hearts, she will condescend sooner to our request. She will let her be kissed and groped, or if she cannot understand, she will send her great daughter. Here is a fair beginning for being a good wife.\n\nThe twelve who condemn them by plays are those who abandon the opportunity to watch the players. They do greater harm than they think, and believe that all the blasphemies, deceitings, lies, and other sins committed there are transported to those who behold them. For they prove the games.How is it possible for one to stand beside the fire without being warmed, and therefore the wise Ecclesiastes xiii says, \"He that touches pitch shall be defiled by it.\" That is to say, \"Whoever touches rose will be spotted or marked.\" And it is said after that, \"He who communicates with the proud will become proud himself.\" I ask you, says Saint Bernadine, who may behold those committing the sin of lechery without being spotted by sin? What is he that doubts that he who beholds the players sins more greatly than those committing lechery? How is it that they are partners in all the sins done and committed there, as Saint Paul the apostle says in Romans 1:2, \"They are worthy of death not only those who do such things, but also those who consent to those doing them.\"That is to say that not only those who commit sin are worthy of eternal death, but also those who consent to those who do evil. The prophet David says, \"Join in transgression, and thou shalt be transgressed.\" The holy scripture speaks of this in the third chapter of the book of Job, where mention is made of a good maiden. God wills that there be many such ones, who said in this manner. Nunquam cum ludentibus me miscui neque cum his qui in leuitate good Job. And at this day they boast. Shall my neighbor say, It was I who came for them to fetch to the banquet. I have found such a fashion of a gown; I have worn it first. I have found such a play; and shall boast of her, and the daughter shall say, My mother, I am the first that has sung this song. O miserable one, thou rejoicest in the evil that thou hast done; weep, weep, and demand pardon of God.Of the evil that those who behold commit, observe also those whom the law calls. In the aforementioned authentic document, we have forbidden above what is alleged. Which is an argument that such a person sins mortally, where it is explicitly stated that they are fellow players with the actors and not to behold the play. Note well the contradiction that he ought to have according to the said law, which does the opposite. He ought to be confined in a monastery for a period of three years to do penance. And if he has a benefice, he ought to be suspended from it. Look here an argument that they sin mortally, for they give not such penance for sin. And this is confirmed in the said decree. Clerics' Offices. de vita et honestate clerorum, which was made at the general council. What shall we say of those who play in the street openly, and of those who behold them? But at this time we make no conscience of it, for as much as there is no correction done.And right often are the players the greatest, and they who ought to chastise the others. Alas, we see every day that they who should be the example to live well to the simple folk are the spectacle of unrighteousness. The twelve who condemn them by the plays are those who could let them and have authority to do so - prelates of the church, men of justice, governors of cities, lords territorial, and all they by their offices or others are bound to punish the open sinners. For those whom God punished a commonwealth. And therefore it was said and answered by the crucifix to King Robert praying God at Orleance for the peace of his realm of France that he should have none if he chastised not the blasphemies in particular, and all other open sins of his realm in general, as is found in the chronicles and stories.And consequently, these players ought to forsake the opportunities to play since so many evils and sins prevail, and if they do not labor to remove them, they consent to the evil. For it is written, \"He who can correct neglects to mend,\" and follows, \"Neglecting to correct those who are perverse is the same as fostering them: and condemning erring ones.\" We say marvels that we shall do no evil. Certainly, at the hour that we shall punish the sins, we shall show that we hate the evil. But if we make a disguise, it is then that we give favor. It follows in this chapter. No one profits anyone by not punishing their own sin rather than someone else's. Suppose you are not a harlot or a player, what profit is there for you if you are condemned for another's sin, as Herod was condemned for the sin of his children, for all that he was good himself, of which St. Jerome speaks.He who commits iniquity more than his father is justly punished for corrupting those who follow his example, not by the authority of the priest. This is from Jeremiah. And in order that this great good may come to fruition and to remove the occasions of sinning or damning, I counsel and require every person who desires to be saved and not to give occasion to others for sinning or damning, that you burn, you should burn, the dice, cards, and tables, and other games, as they were appointed for sacrifice to the devil of hell. For God commands in His law, as it is written in the First Paralipomenon, Chapter 14, that things dedicated to the devil of hell should be destroyed and burned within the fire. And so did King David of the idols of the Philistines, as they were of great value.And if you do this, the good lord, for the fierce love and honor of whom you do it, he will reward you well, and I make you partners in all the messes I shall sing hereafter. None should be withdrawn from doing such a good work for three reasons. The first, as to God. The second, as to himself. The third, as to his neighbor.\n\nBy these instruments they have been slandered and defamed; thus, by their destruction, they shall be edified and have the said play in abhorrence. And take good care that by avarice and the suggestion of the devil, there be none in your houses, and in like manner, that the tables are not converted into some profits of the house; as it is so that a true penitent has not only abhorrence of his sins, but also of all the things by which the divine majesty is offended.For the child does not show signs of having loved his father, who voluntarily and wittingly serves him with the knife that his father was slain with. By the things above said, the church of the cursed people shall be destroyed, and the players, through the grace of God, chastised. The sins of the play shall be confounded with the devil of hell. And virtues and good conditions shall increase and grow among the people. May it please you, in your mercy, to grant this to us from your benevolent grace and pity. Amen.\n\nKing Louis, considering the evils that follow from such kinds of plays, forbade and defended them throughout his entire realm, as it appears from his constitutions and ordinances made and pronounced at parishes. In the year of grace 1445, in the month of December. From these constitutions have been extracted the following articles.We will command that all bailiffs in our realm and all others holding office under them, and those who receive wages from us, not pronounce any injurious words against the honor of God or the Virgin Mary or our saints. Moreover, they are to abstain from all games of dice and cards, and from fornication, and from frequenting taverns.\n\nMoreover, we strictly forbid anyone to play in any manner at dice and cards.\n\nItem, we will and ordain that all those who keep such instruments to play or make to play be severely punished. Likewise, throughout our realm, it is to be defended to all workmen to make such dice and instruments.\n\nAt the beginning of the above-said royal ordinances, it is thus written.We will order all bailiffs, provosts, vicar-generals, mayors of towns, and all others constituted in offices under them to be sworn and constrained to keep and make kept to their power the said ordinances and constitutions. And if by adventure our bailiffs transgress the said swearing, we order that they be punished in their goods or in their bodies if necessary, reserving the punishment for ourselves or some body committed and deputed by us to do the same. But if the provosts, mayors, vicar-generals, and other officers under the said bailiffs violate their oaths, we will that they be punished by the bailiff with the counsel of the Justice in taking witness of some good men.\n\nThe above-mentioned constitutions are written among others in a book written in parchment being in the library of the royal college of Narbonne founded at Paris, titled the book of customs of various countries and the ordinances of St. Louis.Here follow some opinions of holy and revered doctors on the matter of dice and cards. According to the opinion of Saint Bernard and the other doctors named below, those who make and sell dice and cards, and those who use them, mortally sin, for they all consent to the evil, as the righteous rule states: He who gives occasion of sin seems to commit the sin himself. Furthermore, such arts should be defended, for the following reasons: it is harmful to the soul, contrary to public utility and profit, and detrimental to the common good, considering the harm it inflicts on the individual.It is against right reason as it beguiles others in defending that which is defended by three laws: the law of nature, of scripture, and of grace. The law of nature is mentioned in the first institution at the paragraph \"Iuris precepta sunt hec.\" and so on.\n\nThe aforementioned persons, who are involved in the evil proceeding from the said dice and cards, are blaspheming against God. This is evil, as the holy doctor explains in the aforementioned opinion. If you want to know them, Jesus our redeemer shows us in the seventh chapter of St. Matthew. By their fruit you shall know them.\n\nThe aforementioned art and similar ones are defended because they agree in this sort, as the laws decree and the right canon. Those who engage in them will render accounts before the judgment of the Holy Trinity.And this may be understood of other plays of chance. The second opinion is of Master Anthony of Florence, in his second party in the first title, in the twenty-fourth chapter, and the sixteen pages. The doctor's opinion is that the persons named above sin mortally by speaking of the makers and sellers of dice and cards. They sin mortally because men use them most in sinning, therefore it must be said that the persons named above cannot be excused from deadly sin, save that they leave the said art. The doctor says, \"They that make dice and cards are not excused, for the most often men abuse them in sinning, and are driven unto avarice, not for the cause of recreation as one ought to do in all plays without any malice or deceit.\"This venerable doctor says, as others do, and adds moreover. Such people are not excused by ignorance. They ought to know, for every person should be aware to what end the art draws which he earns his living by - that is, whether it is honest or not, or for the precedence of the common welfare, or of his neighbor or otherwise. He who ignores this is culpable of sin, as noted in the right canon. Extra de iniure et damnum da. In the chapter Si culpa. And it is to be noted that every art and human office ought not to be exercised unless it is well proven to be necessary and useful according to reason and human equity to the life of men, which thing God the Creator signifies in Genesis in the third chapter, saying to Adam, \"In the sweat of thy face thou shalt eat bread.\" That is, \"In the sweetness of thy body thou shalt earn thy bread from Adam and use thy bread.\"In showing clearly that we ought not to intend any labor or art unless it is for the sustaining of life, ordered and established. Crystomede says on Saint Matthew: \"It is only fitting to call and name sciences and arts as sciences through which we may have and acquire the things necessary and profitable to the sustaining of our lives corporal. Therefore, if any crafty man, corrupted by his science, as we often see, by him the science is not evil, notwithstanding it ought to be extirpated and defended by the authority of the prince, according to the documents of Plato in his \"Politics\" that he has made concerning the regulation of the common wealth. The opinion of the said master is such.All who sell, buy, or lease dice tables, cards, and other similar instruments sin mortally and are parties to all the crimes and evils that issue from the rule above mentioned. Whoever provides the occasion. Example: posy-mark. I ask, says the said doctor, what evil would it be if a workman made or sold, or leased, or gave a knife to some evil body, to the end that the true innocents and good men were killed and slain? To answer truly, it would be a great evil. And by more reason, it is greater evil without companions to play at dice and cards, for there your soul is wounded unto death spiritually, and God is offended and blasphemed, his glorious mother, and the blessed saints of paradise, pitifully and detestably dishonored, fighting homicides and divers outrages among one another. And finally, evil and right unhappy examples from which divers went to damnation eternal without remedy.And for conclusion, the world is full of this abuse that causes various great punishments sent by God in chastisement. Oh unhappy and damnable invention for which, without remission, many go into hell in damnation, leaving the salute of their souls. And this is spoken to every person, whether makers or buyers, priests, officers, and lords of lands, and generally to those who hold the instruments of such plays. Selflessly, those who make the aforementioned things and occupy them, who cannot be absolved without doing open penance, so says the text. Extra de penitentibus et remissionibus. In the first chapter. And the gloss in like wise says that sins done openly are sins of little blame or of great reason. It is to take away the slander that might fall among various others.The open penance of such people is such that they have occupied the said craft and plays openly, carrying the instruments of these cursed plays into the midst of the common place. The officers of towns and cities make all come together to be burned or else they are culpable of damnation. By which it clearly appears from the open opinions of the above-mentioned doctors and authorities that the said art of dice and of cards and other games are defended and forbidden. And those who make them, those who sell them, those who buy them, those who lend them, those who hire them, and those who keep them in their houses, chambers, or other places or manners,\n\nknowing and willing the evil end and abuse that follows, sin mortally. And if they do not penance and satisfaction, they are culpable of eternal damnation.\n\nThe above-mentioned opinions have been visited at Paris by the twelve.The venerable doctors of the faculty of theology have found the aforementioned opinions good and reasonable. They state that such men are not in the state of grace but are headed towards damnation if they do not repent and abandon that damning craft. They also signify and teach among other reasons to confirm the aforementioned points.\n\nAdditionally, in the case of an occupation or craft that may cause as many evils or more than goods, they ought to be eliminated from the common wealth. Now, it is so, that out of the plays of Chaucer and instruments for playing them, which may cause innumerable evils and ultimately no goodness, as the excessive health of the souls and the pains and vulgarity of the common welfare, they are condemned and forbidden, along with all the instruments that pertain to such Chaucerian plays and games of chance, such as dice, cards, tables, and other similar or resembling ones.In like manner, we have asked for your opinion in this matter of the four lords counsellors in the Paris parliament, who answered similarly to the Doctors of the Church and all those in charge and keeping.\n\nSt. Cyril, in a book entitled \"The Book of the Death of My Lord St. Jerome,\" in the seventeenth chapter of the Pystyll contained therein, as he mentions the miracles of the glorious St. Jerome, recounts one of them as follows: And the said St. Cyril says, \"I had a newborn named Rufus, who was given to me in charge because his father and mother died when he was but a year old. I would have wished that he had never issued from his mother's womb, so that he would not have suffered what he now endures. I would have governed him with as great diligence as I could.\"The unfortunate and unhappy one grew old not in true wisdom, but in corporeal beauty, which caused him to be honored by everyone for his beauty, honesty, bounty, and wisdom. At the age of 18, the unfortunate and miserable creature, whose sorrowful state was known to all, caused such deep mourning and lamentation that a month after his death, with great pain, they were appeased. However, weeping and lamentation were not sufficient for what had happened to him. And since I had loved him dearly, I had often made requests to the glorious Saint Jerome, asking him to reveal what had become of my new one. Through the merits of the said Saint Jerome, I have obtained what I had asked for. One day, among other days, as I was in prayer at the hour of 9 in the clock, I felt such a great stench that I could not endure it.And as I thought within myself, from whence proceeded great signs and holy writings, he began to say in this way: \"Alas, my own will that I had never been created on earth, to the end that I had not been delivered to the grievous pains and torments that I endure. Alas, my uncle know that I am eternally condemned to be in the pains and prisons perpetual of hell, there to abide and remain forever with all the demons and cursed damned men and women. And then, when the blessed and holy Saint Cyrille had ended the great weeping, complaints, and lamentations that his new one had made before him, and considering his inestimable pains and torments, began to say: 'Alas, what shall I say? Certainly, after I had heard my new one, I have had such great sorrow that divers times my soul departed not from my body.'\"And after I had spoken long to him, I asked him why he was so grieved, and he answered that it was because he had taken delight in playing in the world without confessing it, wherefore I am deprived from God's mercy. And after these things, he vanished away, leaving such a stench behind him that none entered thereafter. By this example, none ought to play, for it displeases God greatly. Considering these things, Saint Gregory said, \"Peter, momentarily, what delights you in this manner: but eternally, what torments you in hell.\" Alas, says Saint Gregory, poor man, all the delights you take in this miserable world in these devilish games in your body in dissolute clothes and other vices, it is but a moment. But eternally, these pains of hell are eternal without end. Of which pains, the holy man Job rehearses two in the twenty-fourth chapter of his book, where he says, \"... \"Transibunt ab aquis minus ad calore minus. Job says that among the great pains that are in hell, there are two horrible and marvelous ones. One is of fire burning ardently, and the other is of isy water. These two pains cannot be expressed by any tongue. And therefore, Saint Gregory says that all the strengths of the bodies and souls of the wretched sinners are enlarged in these two pains, surpassing all their pains and torments.\n\nIf there were a stone a thousand times greater than all the earth, and a bird came from a CM year to a CM year, and for every time he took from the stone a great piece alone, as the tenth part of a corn of wheat, so that in MCML year he had not taken but a piece also great as a corn, and God had made a promise to the damned that when the said stone should be all eaten, he would not have the glory of paradise but the releasing of his pain. The said damned one would already have been discharged of one of the greatest pains of hell.That is, he should have release when the stone was eaten. But alas, alas, alas, & a thousand times alas, when should it be? And for all the damned are deprived of such trust, for they know well that they shall never depart from then. And this pain, it is displeasurable, none can comprehend. O pitiful hearts, think deeply where becomes your age / and your time, / think where is your love and your understanding. Think whether you are in the way of glory or in the way of torment. And imagine that there are a hundred millions in hell that if they had half an hour of your time, they would make such diligence & such penance that they should never return there again. Alas, who may think the great lamentations and complaints they make without ceasing for the time they have lost, in which they might have won paradise. How little has lasted our joy and pleasure Monday.\"Alas, what has profited us more than honors, riches, and delights, great castles, houses, dignity, offices? All is passed sooner than the wind, and there is left us but misery and torment. Cursed be the hour that we were ever born of our mother, we have lost the merit of the passion of the savior, we have lost paradise and eternal blessing. Alas, God why have you created us, cursed be the creator, you creature, and the hour also of creation.\"We are well cursed and confounded, we may cry and blaspheme; one cannot comfort another but rather discomfort. O how it is an horrible thing, the estate of whom and of their pains, none can speak or write plainly in comparison to that which they suffer. However, he who well beholds and considers this in his heart, this that is spoken in this little treatise, ought to conceive fear, if ever by scripture or other means he had any acquaintance with a man excessively melancholic and full of all vanity named Fulkes. Among the others, he lay in a bed right soft and delightful, but he could not sleep as he desired, and was annoyed that the day came not, not to go to mass or do good, but to exercise his folly and worldly vanities.And being deeply troubled in thought about the pain and torment he would endure if condemned to remain in bed for two or three years without light or bodily contact, he decided in his heart that for no amount of gold or silver he would submit to such suffering. After pondering more deeply, he considered the suffering of those in purgatory for a hundred years in sharp fire and the grief they endured in the presence of paradise. But he also thought about the perpetual pains of those in hell and was chosen to be the bishop of Toulouse in which dignity he spent his remaining days righteously and went to the glory of paradise. By this example, it clearly appears that the great profit comes from holy meditation and contemplation of the pains of hell and their prolonged continuance, which profit declares the wise. Ecclesiastes 7:16.In your omnibus (books) remember this:\n\nThis present treatise has been printed by two reverend doctors of the Theology faculty at Paris, Master Thomas Warnete, curate of St. Nicholas of the Fields, and Master Nowell Beda, principal of the rightly ruled college of Montagu.\n\nThe year of our Lord M.D.X.J. The 24th day of August.", "creation_year": 1511, "creation_year_earliest": 1511, "creation_year_latest": 1511, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "This text appears to be a mix of Latin and Old English, with some parts unreadable due to OCR errors or unclear symbols. Here's a cleaned-up version of the text, transliterating the Latin and Old English into modern English:\n\nMy milk for children, M. Holt's.\nEnglish: Milk for children.\nJohn represented by an eagle, S Ioha\u0304.\nLuke represented by an ox, S IHS.\nMark represented by a lion, S Marcus.\nMatthew represented by an angel, S Mat.\n\nThis work, which you graciously behold,\nHoltaides dedicates all to the Lord.\nThe author requested that this little work\nBe shown to you first, and not touch it first.\nFearful judgments were imposed on me,\nPulling me away from the wretched ones,\nBut you, in your mercy, make me more merciful.\nForgive me, revered censor, for speaking Latin,\nSo that this work, barely born, may not die.\nI humbly ask that you receive these suppliant faces,\nIngenium at your will.\n\nI have collected these varied things briefly,\nTaken from many pious places.\nFrom which you caused the father to give you grapes.\nIn his own person, I have published this work,\nIn the famous hall of Jupiter, the pious priestess,\nWishing to provide comforts for your children,\nThe tender Holtaide reads this pious little book,\nWhether man or boys. Call it nourishing milk.Dulce. This book pleases me, and it merits my name to judge him who teaches children doctrines. You, the English, read this man. This work brings you scant comforts, and the little book you read is digested instructions. Read a few instructions in a few days. Holtides, the same man, with diligent quests, read from innumerable volumes. That man, the diligent one, circles himself with mellifluous office, as a well-functioning bee collects honey. Whatever sweet and savory things the acerbic one has gathered, he pours into this pot. This work will break the teeth of the English. Let the first be silent, but they have already read this before us. But who among us, in a loose manner, has made his own ways? What good is it to be well-supplied? This door, magnificent and irreferable, offers inedible foods. The English boy, in a loose manner, what do you say? You cannot speak Latin words on the first day. Recall the tender words of your fosterers. Learn also from non-your words your own words. Structa. But also with words, if it is true grammatically, this old and torn book still crackles with difficulty under frequent pressure. Our new door is easy to hold for the crowd. To the touch, it is open with a minimum sound.There are eight parts of Speech: Pronoun, Adverb, Participle, Conjunction, Preposition, and Interjection.\n\nNever doubt which order this book's parts will be,\nReceive a few verses to understand the parts,\nThis work intends to distinguish internal parts,\nOf which I will speak about three and what they teach,\nThe first part, when digested, will divide itself into numbers,\nBefore the second part is numbered, it becomes unclear which is which,\nEach part marks its own property in its own way,\nIt teaches to join three by removing the sas,\nConcordances explain the Latin words in three ways.\n\nYet many various and changing words and names,\nDiverse in their regal and imperious mode,\nThis also subdues and if you miss anything,\nYou should have learned from your own words.\n\nCome, boy, to learned men, or whoever can read these letters,\nYou are unlearned and wish you had not come,\nYou are not enough in praise, far from it.\n\nThis is a rich and more rich work of the wealthy and ingenious.\n\nThere are six parts of Speech: Pronoun, Adverb, Participle, Conjunction, Preposition, and Interjection.Four things are declinable and movable: Nowe, Pronowe, Verbe, and Participle. Three of these parts are declined with case: Nowe, Pronowe, and Participle, while Verbe is the only one without a case. Five things are expedient for the declining of an article: Case, Gender, Number, and Declension. Articles are three: this pronoun has the article in every vocalic case. Cases are six: Nominative, Genitive, Dative, Accusative, Vocative, and Ablative. Genders are five: masculine, as hic poeta; feminine, as hec Musa; neuter, as hoc templum; common, as hic & hec sacerdos; all genders, as hic & hec & hoc felix. Numbers are two: singular and plural.\n\nDeclension of articles:\nmnemonic grammar device\nhic hec hoc hi he hoc huius horum haru\u0304 horu\u0304 huic his hunc hanc hoc hos has hec o abhoc abhac abhoc abhis.The first is known by his examples: Poeta and musa, and every genitive case singular ends in -e. All declensions of the first singular are to be declined after one of them.\n\nThe second: magister radiatus and replum, and every genitive case singular ends in I. All declensions of the second singular are to be declined accordingly.\n\nThe third: Sonitas, sacerdos, and vulnus. Every genitive case singular ends in Is. All declensions of the third singular are to be declined accordingly.\n\nThe fourth: Visus and manus. Every genitive case singular ends in us. All declensions of the fourth singular are to be declined accordingly.\n\nThe fifth: meridies and species. Every genitive case singular ends in ei. All declensions of the fifth singular are to be declined accordingly.\n\nOf declensions: Some are proprietive, some are appellative, some are substantive, some are adjectival, some are interrogative, some are demonstrative, some are relative, and some are reciprocal.A now declines with one article, as this poet or with two at the most, as this and this priest. This poet, his poet, this poet, that poet, from this poet. The plural, they are poets. hoorum poetarum, his poets, these poets, from these poets.\n\nNote that in every plural number, the vocative shall be like the nominative, and the ablative like the dative. Also, when the nominative singular of this declension ends in as or ines, put away to make the vocative similar, as hic Thomas, hic Anchises. O Thomas. O Anchises: In all other of this declension, the vocative shall be like the nominative, as this poet, O poet.\n\nThe singular: She musa, this musa, to this musa, this musa, O musa, from this musa.\n\nThe plural: They muses, harum musarum, their muses, these muses, O muses, from their muses.\n\nNote that these six nouns in this verse make the dative and ablative plural both in the nominative and the oblique cases.\n\nDaughter born of gods, free women, slaves, horses.The scripture uses the names, Abius, Dnabus, Pascha, Manna, Zizania, and Mamona, which are of the neutral gender and undeclined in Hebrew. Although we find in holy scripture the genitive and dative cases more often than the nominative and accusative, and similarly Adam and Abraham use them. As for alpha and iota, and generally all names of letters, they are neuter and undeclined. Some letters also say hoc pascha, paschatis, and polenta is the feminine gender, as Plautus states.\n\nHere is to be noted that the dative and ablative singular of this declension ends in o.\nHic radius. huius radii. huic radi. huc diu. or radi. ab hoc radio.\nThe plural, hi radii. horum radiorum. his diis and so on.All names in this declaration that end in us change us into the vocative, as hic radrus, o radic, hic deus, o deus, &c., except three appellatives: filius, deus, and agnus filius. Filius and agnus make filius and agnus like the nominative. Also, agnus makes agne. See proper names of men in ius that lead us and the vocative remains the same, as hic virgilius, o virgili, hic gregouus, o gregori. Else, in Latin, the vocative will be like the nominative by changing the article to o. As in hoc templum, huic templi, hoc templum, o templum, ab hoc templum. The plural, hectepla, horum templorum, &c.Here is to be noted that all nouns of the same gender, regardless of declension, shall have three cases identical in numbers: the nominative, accusative, and vocative. These three in the plural number always end in a, as in ambos, barus, babus, bobus, ambos, bas, ambos, be, babus, bobus.\n\nAnd so is \"dues\" declined in every case. In the third, fourth, and fifth declension, the nominative, accusative, and vocative plural shall always be identical, no matter what the nouns' genders are. For example, hec, huius, huictati, hac, o, tas, ha; hic et hec, huius, huicti, huc et hac, te; hoc vulnus, huius eris, huic ri, hoc.What you do not know of this declaration's end is this. And the genitive plural in ium can make the accusative plural end both in es and is. as this fire. hour Iguvian. these fires and fire. this is restis. these are restium. these have restes & restis. this is restis. these are testium. these have tests & testis. this is hec. these are haru\u0304. these have oim. these are oes & oim.\n\nThis is seen. these are sus. to this is sui. this is hunc. osus. from this is su.\n\nThe plural are these seen. these are suu\u0304. their visible things. these are hossus. and so on.\n\nThis is man. these are nus. to this is nui\u0304. this is ha\u0304c. this is nu\u0304. from this is onus. The plural are these man. these are ha\u0304rum. their\n\nIt is to be noted that the following make their dative & ablative plurals in vb{us}. But all other of this declension keep and be before this.\n\nPartus. portus. a\nNuercubus atque veru. tribus. & specus exit in vbus.\n\nThis is meridies. these are ei. to this is huic. this is ei. this is huc. o. es. from this is ab hoc. The plural are these meridies. these are eru\u0304. their ebus. and so on.Hec species. his species. In the first and last declension, the genitive and dative forms of the first number are always alike: huius poete, huic poete, huius meridiei, huic meridiei. Also, all nouns of the fifth declension lack these cases in the plural number, that is, the genitive, dative, and ablative, except for these in these verses: Piogenies vel maneries, dic materies.\n\nSpecies and faces.\n\nOf adjectives, some are declined with three articles and one termination: hic, hec, hoc, felix. Some with three articles and two terminations: hic, hec, turpis, and hoc, turpe. Some mix three articles and three terminations: hic, hec, salubus, and hoc, salubre. Some have three distinct endings only: Bonus, bona, bonum. Or, a, um, as Priger, nigra, nigrum. esse u.This and this and this happy. of this happy one. to this happy one. and this and this happy. and this happy. O happy. from this and this and this happy or happy. The plural: they and she happy. and she happy. we and they and we happy. their happy ones. these and these happy. and they happy. and she happy. O happy and she happy. from them happy ones\n\nThis and this and this foul. of this foul one. to this pitiful one. and this and this foul. and we and they and she foul. and they foul. and this and this foul. from this foul and this foul and this foul.\n\nThis and this and this learned. of this learned one. to this learned one. and this and this learned. and this learned. O learned. from this and this and this learned or learned ones. The plural: they and she learned. and they and they and they learned ones. their learned ones. these and these learned ones. and they learned. and she learned. O learned and she learned. from them learned ones.\n\nBonus a. one. good. I. you. he. we. one. not I. we\n\nNote: All adjectives in the plural number have one voice for all genders in the dative and the ablative case.The following text is in Latin, and it appears to be a fragment of a poem or a list of words with their respective meanings. I will translate it into modern English and remove unnecessary characters.\n\nNiger nigra nigrum. (Black is black.)\nnigri nigre nigri. (Black is blacker than black.)\nnigro gre ro. (Black turns green.)\nnigr\u016b gr\u0101 gr\u016b. (Black is heavy and thick.)\nniger gra grum. (Black is gravel.)\nnigro gra gro. (Black is a grove.)\nThe plural. (The plural form.)\nnigri gre gra. (Black are greens.)\nnigrorum grar\u016bgror\u016b. (Blackens.)\nnigris. (To the blacks.)\nnigros gras gra. (Black grass.)\n&c. (And so on.)\n\nSatur a um. (Saturated is a um.)\nsaturie. (Saturated is saturated.)\ni. saturo e. o. (I saturate it with.)\nsaturu\u0304 am. (Saturated is am.)\num satur a um. (A saturated um.)\nsaturo a. o. (I saturate.)\n&c. (And so on.)\nLike to. (Similar to.)\nNigera. (The Nigera.)\num. (A um.)\n\nAll manner of adjectives with three diverse endings only. Be the first declension and the second of nouns like one of these.\n\nHic saluber. (This is healthy.)\nhec salubus. (This is healthy.)\nhoc salubre. (This is healthy.)\nhuius bris. (Of this wound.)\nhuc bri. (To this wound.)\nhunc ha\u0304c biem. (This winter.)\n&c. (And so on.)\nThe plural. (The plural form.)\nhi & he bres. (These and those wounds.)\nhec braia. (These wounds.)\nhoru\u0304 brium. (The winter's frost.)\nhis bribus. (With its wounds.)\n&c. (And so on.)\n\nOf this sort are twelve. As these verses show:\n\nCampester volucer alacerque pedester. (Swift-footed and winged on the ground.)\nSiluester celeber acerque celerque saluber. (Swift, famous, and healthy in the woods.)\nTale paluster opus tale sequester habet. (Such a marshy place has such a secluded work.)The which are sometimes declined like turpis. It is to be noted that all adjectives like to turpis or saluber make the ablative singular only in I. But all comparatives and adjectives of one termination make both in E & I.\n\nFollows the figure of terminations, like six candles:\nFax, rex, nix, nox, nux, falx, laux, coniunx, arx, Dogma, marc, Leo, alloc, d, mel, vigil, Sol, consul, nomen, delphin, sydon, Calcar, vocer, g, foror, Cuias, pes, colli, flos, tempus, pracs, Laus, Infans, mens, tyryns, mons, aruns, Pars, iners, mors, tyburs, P, plebs, calybs, sobs, vrbs, Daps, adeps, inops, s, caput.\n\n1 Singularis: A, E, E, a, A, A\nPluralis: E, arum, Is, Os, I, Is, 2 Singularis: Is, I, Em, uti, vm, Im, v, Pluralis: ira, ium, ibus, Es, r, ibus, qr, Vs, Vs, Vi, Vm, Vs, V, Pluralis: Vs, Vum, ibus, Vs, Vs, ibus, qn Singl.: Es, Ei, Ei, Em, Es, E, Pl: Es, Eru, Ebus, Es, Es, Ebus, Stus, Dtu, Actus, Vtu, Ablt.All adjectives that signify things that can be made greater or lesser may be compared as fair, fairer, or fairest. There are three degrees of comparison: the positive, the comparative, and the superlative.\n\nThe positive is the groundwork and foundation of comparison, without excess. It is not formed as fair, foul, white, or black.\n\nThe comparative passes beyond the positive. With this English word, more or less, or else its English ends in er, as in more fair, less fair, or fairer. And its Latin ends in or, or else it has the adverb magis or minus joined to its positive, as in doctior or magnus doctus velminus doctus.The superlative passes his postive with this English word most or least. Or his English ends in ist, as most fair, least fairy, or fairiest and his Latin ends in mus, ma, mum, or else he has this adverb maxime or minime joined to his postive. As doctissimus, doctissima, doctissimus. Or maxime doctus, maxime docta, maxime doctum. Minime doctus, minime docta, minime doctum.\n\nHere is to be noted that all comparatives are declined after doctior and all superlatives like bonus, bona, bonum. The comparative is formed from his postive of his first case that ends in I, by putting to this termination or. Or we as doctus, docta, ctum. Docti, ctior. Tenuis, tenuis, tenui, tenuior. Felix, cis, ci, felicior.Out of this rule except these few following: which make both the comparative and superlative out of rule. as Bonus melior optimus. Malus peior pessimus. Magnus maior maximus. Parvus miior minimus & parvissimus. Multus plus plurimus. Nequus nequior nequissimus. Also iuvenis makes iunior Senex senior. And lacks the neuter in us. And also the superlative degree\nSuch adjectives that end in us & have a vowel before us have now no comparative in or but always this word magis. & the posityf shall supply the room of the comparative. as pius magis pius. perpetuus magis perpetuus. extraneus magis extraneus. In such the superlative follows the rule as pius p.\nAll new words that make their comparative in or may make the comparative with magis:\nBut such that end in us with the vowel &c. ma -.Other particles make comparisons. This verb deteriorates for its contrary, and determines for its superlative. Also, particles going into nouns as amatus amator, isssus. These comparative and superlative indirectly.\n\nBefore. ante. near. close by. after. outside. above and below. or within. recently. outside. beyond. earlier. completely. almost. near. before. in. newer. here. present. outside.\n\nAnte is without the superlative.\nCitra is nearer.\nPrope is near.\nPost is after.\nExtra is outside.\nSupra is above.\nInfra is below.\nIntra is within.\nNuper is recently.\nOcys is present.\nUltra is beyond.\nPridem is earlier.\nPenitus is completely.\nPene is almost.\nPenes is near.\nDin is given.\nSepe is often.\n\nThere are also some nouns that make their comparative in the rule, and lack their superlative. As serus serior, celus celior.The superlatives formed from the root in I, end in S and simus: doctus, docti, doctissimus, Felix, felicis, felici, felicissimus. Except is posited to end in er. For then he makes the superlative by putting to rimus: Niger, nigerrimus, Saluber, saluberrimus, with a double rr. Savage Dexter makes it dexti. These two superlative degrees, Intimus and Proximus, may sometimes be posited as comparatives, and have for their comparatives intimior and proximior, lacking their superlatives. All adjectives that come from dico, facio, and loquor change us in entior for the comparative, and in entissimus for the superlative: Magnificus, centior, centissimus, fatidicus, centior, centissimus, gradiloquus, quentior, quentissimus. If you find it otherwise, it is excused by antiquity: mirificio.Here are sixteen pronouns situated by their compounds: I, you, he, this, that, my, your, our, your, his, its, their, our, your, your. Of these, eight are primary: I, you, he, and those eight. I and you are demonstrative; the rest are relative. The genitive forms are: of me, to me, in me, from me, in English: I, us, we, to us, from us, and we.\n\nNote that all pronouns lack the vocative case, except for these four: our lord and our ladies.\n\nOnce upon a time, the genitives mis, his, and hers were in use, but now we replace them with their derivatives and discard them.\n\nThe absence of the subject pronoun and the like is called the pronoun of reciprocation in the second number. In English: he, she, him, them, or those.\n\nHere is a list of the genitives: mine, thine, his, its, our, your, their.\n\nMine, thine, and his were once used as possessive pronouns, but now we use their derivatives and abandon them.\n\nThe absence of the subject pronoun and the like in the second person is called the pronoun of reciprocation.These three. iij. pronouns Ego, tu, sui, with their companions, are called of the first declension of pronouns.\nIlle, illa, illud, illius, illi.\nIn all other cases of both numbers like bonum, a um.\nI\nIste, ista, istud, istius, isti\nHic, hec, hoc, ut\nThese five pronouns, Ille, ipse, iste, hic, and is, are called of the second declension of pronouns.\nOf the same declension are also, viii. pronouns with their compounds. Unus, vllus, totus, solus, alter, alius, quis, and vter.\nUnus, a um, unius, uni.\nIn all other cases like, Sonus. And all these lack the vocative case.\nVllus, a um, vllius, vlli.\nTotus, a um, totius, toti.\nSolus, a um, solius, soli.\nAlter, a um, alterius, alteri.\nAlius, a ud, alius, alij.\nExcept for totus, solus, and vnus.\nVter, a um, vtrius, vtri.\nNeuter, a um, neutrius, tri.\"All declensions of this declension end in -us in the genitive and in I in the dative, like Bonus, bona, bonum. They also said Illus, Ipsus, Istus. We say Ille, ipse, iste, to see or to be. My, your, his, your, his, son, our, aum. Noster is like Niger, aum, and nostras, vestras, in the singular like Bonitas, and in the plural like Fetix.\n\nThere are three persons. The first, the second, the third person's words are Ego and nos with their obliques. Of the second person, there are Tu and vos with their obliques, and every declinable word is of the third person.\n\nNote that all cases are called obliques, except the nominative singular and the vocative when he is like him.\n\nIdem eadeam idem, eiusdeum, eidem, eundem, eandem idem, veto caret, ab.\"Nothus is this isthus isthoc or isthuc. According to Isthuc isthuc isthoc or isthus. Although Isthoc is this is this isthoc. The only cases he follows both Iste and hic.\n\nWho or what is Quis or qui. What or which is quod or quid. Whose is cuius. Whom or what is quem or quam or what or which is quod or quid. Vocative case lacks Quo or qui or qua. Who or what are que or quorum. Who or whom are quis or quibus. Whom or what are quos or quas or what or which are que or qua. Vocative case lacks. From whom or from whom are a quis or a quibus. That is who or the which.\n\nNote that Quis and Quid are never relatives. But always interrogatives and infinitives. Also q in the nominative singular and in the plural stands for Aliqua and is no relative.\n\nVerb is declined with conjugation. Mode. Tense. Number. And person\n\nThe first conjugation has this vowel. A long vowel before re in the infinitive mode of the active voice. As Amare. Or else a long vowel before the ris in the second word declining of him. As amaris.Except for Dodas, with his four conjugations: which have a short form as dare, sell, give, satisfy.\nNote that in the declining of a verb, the fourth word is the Infinitive mode, and the third word is the past participle.\nAlso, the active voice of a verb is called the \"O\" form, and the passive voice.\nThe second conjugation has \"E long e\" before re: as docere. Else, as doceris.\nThe third conjugation has \"E long e\" before re and: as legere. Else, as legeris.\nThe fourth has \"I long i\" before re and: as audire. Else, as audiris.\nMoods are seven: the indicative, the subjunctive, the conditional, the optative, the potential, the subjunctive mood of the infinitive, and the infinitive.\nTenses are five: the present, the imperfect, the past perfect, the pluperfect, and the future.\nSigns of tenses are these: do, did, have, had, will, and shall.\nNumbers of verbs are two: the singular, as lego (I read), the plural, as legimus (we read).Persones of v{er}bes be. iij. the Fyrst as lego. I rede the Secounde as legis. thou redest. tho thyrde as le\u00a6git. he redeth\nAMo amas. Amaui. Amare. di. do. dum. a\nThe {pre}sente\u0304s. Amo. I loue. or do loue. amas thou louest. ama the loueth or doeth loue. the plu. amam{us} we loue or doo loue. amat{us} ye loue or doo loue. ama\u0304t they loue or doo loue. Preterim. amabain I loued\nor dyde loue. bas. bat. the plu. amabam{us}. batis. ba\u0304t.\nPreter{per}fecte\u0304s amaui. I haue loued. amauisti vl amasti amauit. the plu. amauim{us}. uistis vel amastis amaueru\u0304t vel amauere. Else amaru\u0304t vel are.\nHere is to be noted that the preter{per}fytens of the Shewynge mode formith all tenses after hym that ende in ram. rim. ro. by chaungynge I in to e. as of a\u00a6maui. amauera\u0304 amauerim amauero\nAlso all that ende in When this verb form ends in the syllable ui, then he and all tenses formed from it may undergo syncope, taking this syllable ui or ue in the second person of the numbers, and in the third person plural, as amastis amaruht. But the verb forms of two syllables do not behave similarly, except for these four: Sciui Noui Flaui Fleui, which make Scisti Nosti Flasti Flesti. The preterplu. amauera, I had loved, rat. the plural amaueramus, amaueratis, amauerant. The future amabo, I will love, or shall love, amabis, amabit, the plural amabinus, amabitis, amabunt.\n\nNote that this same mode is used in questions and is called the interrogative mode. Also,\n\nLove I? Do I love? loved I? did I love? have I loved? had I loved? will I love? or shall I love? He is also called the promissory mode, with diverse other names.All these Latin words serve for the interrogative mode: Num. quid. nonne. numan. nemin. anet anne\nThe present amo. I love. amat. he loves. In this mode, there is no first person singular. The plural amamus amatum. Also, in this mode, the nominative case comes after the verb, as in the interrogative mode. The preterits lack in this mode, but we use the preterite and plural of the subjunctive mode for them, as will be shown in the third part in circumlocution.\nThe future amabo tu. I will love. amare ille. They will love.\nThese two English signs, let and might, and all other signs of letting or bidding serve to this mode.\nThe present utinam amemus. May we love. amemus ametis. The plural remusretis renunt.\nThe present utinam amemus god grant us I love. amemus amet. The plural amemus ametis. The preterite utinam amaremus wolde god we loved. res ret. The plural remusretis renunt.Here is noted that the potential optative and subjunctive forms of the verb are formed from the infinitive by putting to of me. For example, amare amarem (I would love). The preterite utinam amauerim (I had wished to love). God grant I have loved amaueris amauerit. The plural ritis rint (we would have loved). The preterpluqua ainauissem (I had wished we had loved).\n\nThe future amauero (I will love). To this mode serves all adverbs of wishing or desiring, such as utinam, osi, and all such English singnes God grant. Would I pray, God send, give, orlende grace.\n\nThe present amem (I may love). I would love I shall love. The preterite amarem. The preterperfect amauerim. The preterplu amauissem. The future amauero.\n\nAnd this mode is used in all questions with the co-dictions of the asking mode, such as May I love? Would I love: should I love: as it shall be plainly shown afterwards.\n\nThe present qua amem (when I love). The preterite qua amarem (when I loved). The preterperfect qua amauerim (when I had loved).Thee had loved the past. quo amauissem. When I had loved\nThee shall love the future. quo amauero. When I will love or love\nThe present and past. amare. To love or loving.\nThe past perfect and plural. amausse. Had loved or had loved\nThe future lacks all verbs. But we take circumlocution as amatus\nAlso the infinitive mode has neither number nor person, but generally an accusative case before him, expressed or understood\nGerunds in most common use are these: amandi of loving. or to love. amator. in loving. or of love. amandus. To love. & all gerunds end in um. & in v. by doing a way as amatus. To love. Or go to love. amatum. To be loved\nNote that the gerund in um comes from the active and signifies deed & motion to a place, also he is an active verb. But the gerund in v. signifies suffering without motion. And is a passive verb & comes from the passive.\nSisicus inueneris. Not used voices. But abused.The participles of this verb are: amans, anglice loving. And amaturus, anglice to love Self. Fui, Esse, Essendi, essendo, essandum, ens futurus. And these be his English art: it. was, were, and be\nThe present: sum. I am. es thou art. est he. is. the plural sumus, we be. estis, ye be. sunt, the be\nThe preterit: eram, I was. eras, thou were. erat, he was. the plural eramus, we were. eratis, ye were. erat, they were. The preterperfect: fuera, I had been. fuisti, thou hadst been. fuit, he had been. the plural fuimus, fuistis, fuere\nThe future: ero, I shall be. eris, exit. the plural erimus, eritis, erunt\nThe present subjunctive: sis, veles, be thou. sit, the plural simus, sitis, sint\nThe future subjunctive: esto, tu, be thou here after esto, ille. the plural simus, estote, simto, vel suntote\nThe present subjunctive: sim, god grauet I be. sis, sit. the plural simus, sitis, sint\nThe preterit subjunctive: essem, wolde god I were. esses, esset. &c.The preterite: I have been, I were, I shall be (future) and the potential and subjunctive mood, like wise,\nThe present and past tenses: am, was, are, were, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, am, amThe following text represents the conjugation of the Latin verb \"amare\" (to love):\n\nI have loved: amatus sum vel fu\u012b\nYou (singular) have loved: es vel fuistis\nHe/She/It has loved: est vel fuit\nWe have loved: amati sumus vel fuimus\nYou (plural) have loved: eratis vel fueratis\nThey have loved: erant vel fuerant\nI would have been loved: eramus vel fuimus eram\nYou (singular) would have been loved: eras vel fueras\nHe/She/It would have been loved: erat vel fuisset\nThey would have been loved: erant vel fuissent\n\nI will be loved: amaberis vel amabere\nYou (singular) will be loved: amabitur\nHe/She/It will be loved: amabitur\nWe will be loved: amabimur\nYou (plural) will be loved: amabimini\nThey will be loved: amantur\n\nPresent tense: ametur\nYou (singular) be loved: ametur\nWe be loved: amemur\nYou (plural) be loved: amemini\nThey be loved: amentur\n\nFuture tense: amator tu\nYou (singular) be loved hereafter: amator ille\nWe be loved: amemur\nYou (plural) be loved: amaminor\nThey be loved: amantorThe present. vtinam amer. God graunt I belo\u2223ued. ameris vel amere ametur. The plu. amemur a memini ament{ur}. The preterin. utina\u0304 amarer wol\u2223de god I were loued reris vel rere ret{ur}. The plurell. re\u00a6mur remini rentur The preterin. vtina\u0304 amat{us} sum vel fuerim. god graunte I haue be loued. sis vel fue\u2223ris. sit vel fuerit. The plurel. amatisim{us} vel fuerim{us}. sitis vel fueritis. sint vel fuerint. The preterplu{per}\u2223fecte\u0304s. vtina\u0304 amatus esse in vel fuissem. wolde god I had be loued. &c\u25aa The future. vtinam amatus \n\u00b6 The present. Amer. I may be loued. wolde beued or shulde be loued\nThe preterin. amarer. I myght be loued\nThe preter{per}fer. amat{us} sum vel fuerim. I myght ha\u00a6ue be loued. haue wolde haue be loued. or shulde ha\u2223ue haue be loued\nThe preterplu. amat{us} \nThe future. amatus ero \n\u00b6 The present. quu\u0304 amer. whan I be loued\nThe pre\nThe preterper, quu\u0304 amatus sim vel fuerim. whan i haue be loued / \nThe preterplu. quu\u0304 amatus essem vel fuissem.\nThe future quu\u0304 aThe present and preterite forms of amare: to love.\nThe preterite and plural forms: amatus, amatuere, fuisse, amatuere fuisse. To have been loved or had been loved.\nThe future form: amatumirum, amaturus esse, or to be loved.\nThe participle of the preterite: doceo, Docens, doctus. To teach.\nThe present: doceo, I teach, ce, cet.\nThe plural: doceat, the plural doceamus, ceant.\nThe future: doceto tu, to him, amus, toti, vel toti.\nVtinam doceam: I would that I teach. God grant. I teach.\nVtinam docerem: I would that I had taught.\nVtinam docuerim: God grant. I had taught.\nVtinam docuissem: I would that I had taught.\nVtinam docuero: God grant. I shall teach.\nDoceam: I may teach.\nDocerem, &c.\nDocuissem, &c.\nDocuerim, &c.\nDocuero, &c.\nQuid doceam: When I teach.\nQuid doceam, &c.\nQuid docuissem, &c.\nQuid docuerim, &c.\nQuid docuissem, &c.\nPresent and preterite forms of docere: to teach.\nPreterite and plural forms: docui, Docui, doctus.\nFuture form: doctum irum or docturum esse.\nThe supine: doctum.\nThe participle of the present and preterite: doceus.The participle of the future: doctus, doceor, docere, docui, docere, docuti, doces, docetis, docebor, docetur, doctus, docendus.\n\nThe present: doceor (I am taught), ceris vel cere (you are taught), ceo (he/she/it is taught), cemo (we are taught), antur (they are taught).\n\nThe preterit: docebar (I taught), docebamus (we taught), docebant (they taught).\n\nThe future: docebo (I will teach), docebitis (you will teach), docet (he/she/it will teach), docemus (we will teach), docent (they will teach).\n\nThe potential mood and subjunctive: vt prius (wishing to do so before), docerem (I would have taught), doces (you would have taught), docet (he/she/it would have taught), doceremus (we would have taught), docerent (they would have taught).\n\nLegere: lego (I read), legis (you read), legere (to read), legimus (we read), legetis (you plural read), legunt (they read), legebam (I read in the past), legimus (we read in the past), legere (future tense), legemus (we will read), legetis (you plural will read), legent (they will read).\n\nAnglice: to read.Legeram rat. We plural generate rats.\nLegam get. We plural become gent.\nNote that when the future showing mode ends in am or mar, I shall lead a. in it.\nLeggam gat. We plural go gite gant.\nLegito tu g.\nLegam gas gat. We plural read gatis gant.\nLegerem ret. Remus retis rent.\nLegerim rit. Gerimus ritis rint.\nLegissemus set. We plural have setissent.\nLegor rit. Gerimus ritis rint.\n\nThe potential mode, used subjunctively, was as follows.\nLegere, Legisse, Lectum ire vel lecturum esse.\nLegendi, legendum.\nThe participles of the present tense and preterit are like lego, legeris, Lectus sum, Legi, Lectu, Lectus. These are Anglicized as to be read.\nLegor. I am read, legeris velle gere gitur. The plural\nlegimur gimini guntur.\nLegebar baris. Or bare batur.\nLectus sum vel fui. Es vel fuisti. &c\nLectus eram vel fueram eras vel fueras\nLegar legeris vel gere getur. Gemur gemini. Gentur.Leger, we are commanded, legamus, legimini, legantur.\nReader you, reader he, legantur. legiminus, legunt.\nLegeram, legaris, velle gare legatur, &c.\nLegeramus, legere, legeretur, &c.\nI have read or have been read\nI had been read or would have been read\nI will read or will have read, you will read or will have read, it will read or will have read.\n\nThe potential mode and subjunctive, as before:\nLectus esse vel fuisse. Lecturi vel legendum esse.\n\nThe participles of the preterite and plural, as lectus. On other of the last future, as legendus.\n\nAudio, you hear, audis. Audio, we hear, audimus, ditis, diunt.\nPreteri, I heard, audiebas, audiebat, &c.\nPreteri, he heard, audi, &c.\nPreterplur, we had heard, audieramus, audieras, audierat, &c.\nFuture, I will hear, audiam, audies, audiet, &c.\nAudio, he will hear, audiat, audiamus, audite, audiant.\n\nAudito, you have heard, audito, audite, audiunt.\nAudiam, I will hear, audiam, audite, audiunt.\nAudieram, I had heard, audieram, audistis, audierunt.\nAudiuero, I will have heard, audieris, auduistis, audierunt.\nAudirem, I would hear, audirem, audiretis, audirent.\nAudiuisses, I had heard, auduissem, auduistis, audierunt.\nAuditu, having been heard, audivi, audistis, audierunt.\n\nThe supine, auditu.\nThe participle, audiens, audurus.I am heard. you are heard or will be heard. we are heard. I heard and so on.\nThe potential and Subjective mode, to be as before\nAudire, audiendum esse\nThe supine auditu\nThe participle audited, audiendus\nA particle has number, figure, and signification like a verb. Ans, tus, fus, xus, rus, dus\nAns is of the present and past. Tus, sus, xus are the past and plural.\nThe participles in Ans and Ens are formed from the perfect participle of the showing mode. By changing them, bar or ran into n and s, as amabam, loqorbare, poteram, and it will be Amas, Loquens, Potens.The particles in us: I am, you are\n\nThe participles in tus (these): are, are being\n\nThe participle of the future first tense is found by adding to rus (us) as lectus (he reads) lecterns (books)\n\nThe participle of the future second tense is formed of the genitive case singular of the participle in ens (being) or in ans (being), by changing ris (he rises) into dus (these). As Legentis (of the learned one) legendus (he teaches)\n\nAlso, aliens or in as, belong to the third declension of noses (us)\n\nAll other are like Bonus (good) bona (good) bonum (good)\n\nThe gerundive is declined with three diverse endings. thus da dum. like bonum\n\nHere is to be noted that Iens (he goes) & quie\u0304s (he sits) change into v. (fifth) in all oblique cases with their compounds & also I into E. as Iens euntis (he goes) queuntis (they sit)\n\nThere are many significations of adverbs\n\nSome are of time: quando (when), heri (yesterday)\n\nSome of place: quo (where), domum (home)\n\nOf number: quotiens (how many times), semel (once)\n\nOf order: primo (first), secundus (second)\n\nOf continuacyon: inde (then), inde (then), denneng (thereafter)\n\nOf admitting or putting of case: Esto (be), Licet (it is allowed)\n\nOf granting: Ita sic (thus so)Of confirming: as Profecto indeed, of wearing: as Polmediusfidius, of flattering: as Sodes amabo, of showing: as en ecce, Of meeting: as adversu\u0304 obuiam, Of calling: as Heus. cho, Of answering: as Heu. hou, Of exhorting: as Eya age, Of letting or forbidding: as Ne. neue, Of price: as Care v, Of determining or qualifying: as Sene. perperam, Of quantity: as Multum satis, Of ex, Of discomfort: as Penitus. prorsus, Of intending: as Adeo valde, Of remitting: as paulatim sensim, Of excess: as Nimis nimium, Of similarity: as quasi tanquam, Of doubting: as Forsan forsitan, Of gathering: as Simul. una, Of departing: as se or sum secus, Of comparison: as magis. maxime, Of chance: as Foue fortuito, Of choice: as potius. Imnio, Of hastening: as propere. festina uter, Of prepositions: there are three sorts, Ad: at, Ante: before, Aduersum: against, Cis: this, side, Citra: on this side, Circa: around, Co\u0304\u2223tra: opposite, Extra: outside, Erga: towards, Inter: between, Intra: within, Infra: under, Iuxta: near, Ob: against, Pone: put, Per: through, Propter: because of, Prope: near, Secu\u0304dum: according to, Post: after, Trans: across, Vltra: beyond, Preter: past, Circiter: about, Vs{que}: and us, Secus: aside, Penes: in the hands of, Pudie: of Pudens, Postridie: the next day, Aduersus: against, Subius: under, Foras: out.All will have an accusative case after them: a, Ab, Cum, Coram, Clam, De, Ex, Pro. per, Palam, Sine, Absque, Tenus, Procul\nAll will have an ablative case after them: in, Sub, super, Sub, Genus (in the plural number may have indifferently a genitive case or an ablative case), Prepositions insuperable are these: vi. An, Di, Dis, Re, Se, Con.\nCopulatives: as Et, Atque\nDisjunctions: as Aut, De\nContinuatives: as Seu, Siue\nSubcontinuatives: as Quum, Quia\nCausals: as Ut, Enim\nConditional: Si Quauis\nTemporals: as Quo, Dum\nResuming or concluding: as Ergo, Ideo\nAdversatives: as Etsi, Tamen\nExceptives: as Nisi, Preterquam\nDiminutives: as Saltem, At\nDowry: or\nAsking: as An, Ne\nApprobatives: as Nam, Namque\nExplanatory: as Quidem, Autem\nOf choosing: as or\nComparison: as quam, Tam.\nAll other are to be reduced to some of these.\n\nOf interjections: some are\nOf joy: as Eya, Euge.\nOf cursing: as Makum, Racha\nOf mourning: as Hoi, hei.Of wonder. as Atapape\nOf anger. as Ahhem\nOf laughing. as Haha tehe\nOf indignation. as Ahau\nOf sudden answer. as Hahem\nOf reproving. as Vathphi\nOf exclamation. as Ooho\nOf sudden spying. as En ehem\nOf scorn. as Hui\nAll other sounds are reduced to some of these\nA Nowe betokeneth a thing belonging to one\nAlso the name of all that I may see, feel or perceive by any of my five wits A Nowe proper betokeneth a thing common to one thing, a love of its first order. as Virgilius Romanus\nA Nowe appellative betokeneth a thing coming to many things of its first order. And everything following of the same kind is called by the same name\nAs Homo Lapis Albus Niger\nA Nowe substantive stands by itself without the help of an adjective, as homo. Lapis And comes commonly with one of these\nA Nowe adjective may not stand by itself. without the help of a substantive, as albus niger.Adjectives commonly come before the substantives to which they belong. For example: a good man, a fair maid, my father, my mother. A participle comes after its substantive, as the master teaching, the beautiful runner.\n\nNote that adjectives in the neuter gender, which have expressed or understood any of these English words: thing, things, or gear, function as substantives and are called substantives. They stand substantively. For instance, album differs from nigro. Few have been. Many are indebted.\n\nAn infinite mode can be. For example: amare, legere, or any other word implying matter.\n\nA nominal interrogative signifies asking for a thing. For example: Quis, qualis, quotus, quot, cuius, quo, te.\n\nA nominal answer responds to a question by mentioning or showing something. For example: Tal, tatus, tot, solus, binus, bienis.\n\nA nominal relative makes three hearings of a thing that was spoken of before. For example: Qui, qualis, quatus, quo, tus, quod, & cuius.\n\nA nominal distributive or universal thus:Affirmatives are all. omnis. every. one. none. nullus. nihil. and such as begin with N.\nA nowne (pertaineth) signifies a (pertaining to). as alter (one) or any (one) and such as are thus englished. some or any.\nA nowne infinite has in his English manner, and every (one) as Quicunque quisquis. qu\nThe masculine gender is that which is according to males only in them, as vir or else is usually joined to, or is usually joined with males where is.\nThe feminine gender is that which is according to females only in them, as mulier. Or else is usually joined with feminines where is.\nThe neuter gender is that which is indifferent to both in them and others, as Ium ertum. Or else is usually joined with neuter where is. And others, as Saxum.\nThe common gender is that which is common to both males and females in things only that have it in common, as parens. miles\nThose names are of all genders that may apply indifferently to all things. as Felix. Velox.There are also besides these some names that are called of the dubious gender. Which, without any discretion of significance, are supposed now to the masculine, and now to the feminine terminology. As Marjorie. Dies\n\nThere are some of the Epican gender. Which, under one voice and under one article, are\n\nThe nominative case is that which names a thing as it is, in and of itself, and its English equivalent may answer to this question. Who\n\nThe genitive case generally takes a thing\n\nThe dative case signifies a thing as giving, waiting for, or receiving, and its English sign is this word to. As I am profitable like or equal to the Sum utilis s\n\nThe accusative case signifies a thing as suffering, and generally all that which may receive the decease of the verb active or the active significance shall be the accusative case\n\n\u00b6The vocative case signifies a thing as called or spoken to.The ablative case indicates a thing taken from something, signifying time, price, or instrument, among other things. The signs of the ablative case include in, by, why, through, for, from, and a place. The word indicating instrument has commonly been understood or set out as \"with.\" This preposition, \"cum,\" will never follow the craft.\n\nThe singular number speaks of one thing, such as vir, a man. The plural speaks of many things, such as viri, a men. It is to be noted that nouns of multitude, such as populus, gens, though they are singular nouns, have the strength of the plural. Likewise, two or more proprietary or appellative forms exist, such as Dirgilius and Fulgencius, Grammaticus, and Rhetor.\n\nThe first person, the thing that speaks, consists of but two Latin words with their obliques: Ego and Nos.The second person is known by these signs: you, ory, and longeth only to the thing it is spoken to. Of this person also are two Latin words with their obliques tu and vos, and every vocative case. All other casual words in the world are of the third person.\n\nA pronoun is a part of speech. The one which is set for a proper name of a man or any thing else and receives a certain number and certain person. A pronoun primitive is that which has its beginning from no other word. And those are eight. A pronoun demonstrative is that which is deducted from its primitive and is possessed as Meus of ego, Noster of nos. And they are eight.\n\nA pronoun relative\nA pronoun demonstrative\nA pronoun redundant. Is so defined, primitive\nA verb signifies a thing with some token of time. I love. I loved. I have loved\nAlso it signifies to do, suffer, or to be. Pu\u011fno, Vapulo, Sum.\n\nOf verbs, some are Substantives. As Sum, and all in this verse.Summation: it remains extant among us, with foregoing constancy, a few. Am I am artisans is was were or be. Also be verbs are vocative. S/He is Nominor, Appellor, Vocor, Dicor. Now all other verbs are called adjectives. As amo doceo curro loquor and so on.\n\nOf verbs, some are personal. Such as amo, lego, which have certain number and person, and they are conjugated with three distinct voices in both numbers: Amo amas amat. The plural amamus amatus amavit.\n\nSome are impersonal. Such as tedet miseret. Which are conjugated in the voice of the third person only singular in every mode.\n\nOf verbs, persons all, some are active. As amo. Some are passive. As amor. Some are neuters. Some are deponents. As loquor. Some are communes. As largior.\n\nNote that all verbs that make a sentence meaningful by themselves, without any causal word after them.\n\nAll other verbs are called transitive. Of these two kinds, some end in o. As actives and neuters. And some end in.A verb ending in o signifies an active verb that denotes an action that can be performed on a reasonable object. For example, amo (I love), tango (I touch).\n\nA neutral verb ending in o signifies a verb that denotes no action that can be performed on a reasonable object. For example, Sto. Curro (the Saint runs out).\n\nIt is important to note that all verbs in old English that have any of the following signs before them - am, art, and so on - are called neuter passive verbs. For instance, Caleo (I call), Frigeo (I freeze), Insanio (I go mad).\n\nSome neuter verbs are pure, such as Sto. Curro. Some are substantives, like Sum and Fore. And some are neuter passives, like Caleo, Frigeo.\n\nA passive verb ends in r and denotes the subject suffers the action. It also has before it one of the aforementioned signs - am, art, and so on. To these verbs belong six verbs that end in o, such as Exulo (I drive out), Liceo (I please), Vapulo (I soothe), Veneo (I come), Fio (I become), and Nubo (I cloud).\n\nA deponent verb ends in r and has a distinct meaning. And generally, verbs that end in r and have no aforementioned signs are deponent verbs. For example, Seqr (I follow), Opinor (I think).A common verb ends in R and has definitions for both the active and passive. as in \"enlarge\" to enlarge or be enlarged.\n\nThe present tense signifies a thing that is being done now and has expressed or understood this English sign Do in all transitive verbs, as \"I love\" or \"I do love.\"\n\nThe preterite incomplete signifies a thing that has recently begun but not yet perfectly ended and has expressed or understood with the condition stated before this English sign did, as \"I loved\" or \"did love.\"\n\nThe preterperfect signifies a thing that has perfectly finished and has always expressed or understood this English sign had, as \"I had loved\" or \"I had taught.\"\n\nThe preterpluperfect signifies a thing that was perfectly past and had been going on for a long time and has always expressed or understood this English sign had, as \"I had love\" or \"I had taught.\"The future signifies something that is to come. And whoever has understood or will understand one of these English signs will or shall, as I will love or I shall love. I will teach or I shall teach.\n\nNote that if the verb can receive this sign in its English form with \"to\" after it, as \"Miserere\" (to have mercy or pity), then I must alter some of my signs and some must be doubled in this way.\n\nIn the present, we have. In the past perfect, had. In the past perfect continuous, had had. In the past pluperfect, had had. In the future, will have or shall have.\n\nThe showing mode signifies a thing as told. As \"I love, I do love,\" and requires a nominative or vocative case before him, as \"Ego lego.\"\n\nThe interrogative mode signifies a thing as a question. As \"Do I love? I do love?\" and commonly requires his nominative or vocative before him, or between his sign and him in common speech, and also in Latin, as \"Doest thou him?\" \"Audentium?\"The binding mode signifies a thing as commanded or bidden, requiring its noble cause or vocation.\n\nThe wishing mode signifies a thing as desired and understood, both in Latin and in English, as \"would you\" in the first person.\n\nThe potential mode betokens a thing as not done, but it might or might have been done, and its signs in English are \"may,\" \"might,\" \"would,\" \"should,\" and other similar as \"rapere,\" I would pull. Obtundere, I would knock.\n\nThis mode is commonly used with a negative or other conditional clause, as \"if this is not possible: let the rivers flow. Will he not trust if he were in his faith? Let us not labor.\"\n\nSometimes he is used without negation or condition expressed, as \"he said he would govern.\"\n\nAlso, this mode may be used in questions, as \"what then shall I do?\" \"None.\" \"What shall you do?\"\n\nThe subjunctive mode betokens a thing as the verb, as \"I command.\"His signs in English are: if, but, and, many other conjunctions, and the Latin words may have after them the subjunctive: si quam quam quam, tam etsi, licet, atque priusquam, ante quam, an, donec, ut postquam, siue quousque, quod. Iustus. as, quando iungis, ubique\n\nThe indefinite mode signifies a thing that is or is to be done without any other number or person. It sometimes expresses these signs as to love or to be loved\n\nA participle is a part of speech declined with case, taking part of a noun, part of a verb, and part of both number and figure. It takes the gender and case of a noun, the tense and signification of a verb, of both number and figure. (A participle was ordered to make the reason shorter and more ornate, avoiding the concurrence of relatives, adverbs, and conjunctions, with which it was not itself. The reason would be overburdened)There are tenses in a participle. As \"be\" in a verb, there are one present and perfect in one voice. Another preterite and plural in one voice. And two participles of the future in two voices. One of the first future is known. For its English begins with \"to\" without \"be.\" As \"to love,\" \"to teach.\" And its Latin ends in \"rus.\" as \"amatorius,\" \"lectorus,\" and is formed \"prius.\" The participle of the second future is known. For its English begins with \"to\" and \"be\" together as \"to be loved,\" \"to be taught.\" And its Latin ends in \"dus.\" as \"Amandus.\"\n\nAn adverb is set to the verb to fulfill and declare the significance of the verb\n\nSome are primitives. As Cha-\n\nSome are directions as Clan-Significance of Comparison. and Figure.\nSignificance is a property of an adverb. An adverb has a degree of comparison: the positive as \"duly,\" the comparative as \"duer,\" the superlative as \"duest.\"\nSome adverbs are simple: \"duly.\" Some are compound: \"interduely.\" Some are decomposed: \"imprudently.\"\nA preposition stands in apposition when placed before a declinable part and governs it: \"to,\" \"a,\" \"in.\"\nA preposition stands in composition when joined to another preposition or any other part of speech. Of the two parts, only one remains named after the last: \"per,\" \"a,\" \"preclarus.\"\nTo a preposition belongs but one thing: case only, or power to govern case only.\n(Of prepositions, some are separable: the three aforementioned sorts and only six are inseparable: \"di,\" \"dis,\" \"re,\" \"se,\" \"con.\"\nAll separable prepositions of the first sort are followed by an accusative case.)All preposicyons of the secounde sorte. an ablatyf Preposicyons of the thyrde sorte. somtyme an accusa tyf. and somtyme an ablatyf\nA Coniunction byndeth or ioyneth wordes togy\u00a6dre in ordre or in sentence\n\u00b6 Thie thynges longe to a Coniunctyon Power Figure. and Ordre.\nThe power of a coniunctyon stondeth in couplyn\u00a6ge or disioynyng &c. vt prius\nA coniunctyon hath figure. as hath an aduerhe Simple as nam. Compouned as nam{que}\nSome be put in the begynnynge of a sentence. as at. ac. ast. Some in secounde or thyrde place. as {que}. ve ne. aute\u0304. Some be commune. as Ergo. ides. igitur\nIN Interiectyon betokeneth passyon of the sou\u00a6le with an vnperfyet voyce or noyse. as Haha. Tehe. oure a lasse. and wele alwaye &c.\nTo an Interiectyon longeth only significacyon The whiche be diuerse vt prius.\n\u00b6 Sequitur tertia pars principalis Opusculi\nTHere be but thre concordys in Gram\u2223mer. The first betwyxt the nominatif or the vocatyf and the verbe.\nThe secounde bitwyxt the adiectif and the substantyf.The third between the relative and the antecedent. It has been said that there are two more. but learned men reduce them to the second. As rosa est pulcherrima florum. Where is the substance of this flower, rosa, unclear is the substantive flos. After them runs alter. Where is understood Vir. Pu|er, or some other like.\n\nThe verb personal and its nominative form must agree in two accidents. Number and person. As Ego amo. Virgil loves.\n\nNote that if I shall make an English translation in Latin, I must translate it thoroughly and see how many verbs are in the same relation. And if there is one, he is the principal verb then must I put before him this question: who or what. And that word which answers the question, shall be the nominative or vocative to the verb. As the master teaches, this word \"teaches\" is the verb \"who\" or \"what\" teaches the master. This word \"master\" here answers to this question, and therefore it shall be in the nominative case, as magister docet. And similarly for the vocative. As Virgil loves, Virgili ama.If anything follows the verb, I must place before it the question word: who or what. And that word answers to the question: who or what shall be the accusative case most commonly, as the master teaches me. Who or what does he teach? I. This word I answers to the question: who or what. Therefore, it shall be the accusative case to the verb, as the master teaches me. Virgil loves God. Virgil ama deum.\n\nBut if the word following the verb can conveniently answer the question of who or what, it shall be put in the ablative case with one of these prepositions: A. ab. abs. De. E. Ex. I am beaten by the master. Vapulo a preceptore.\n\nTwo notable cases singular with a conjunction co-present and others will have a plural verb throughout, except for the reason being figurative. ut planius post pacebit. as Ioannes I Roberts currunt.A singular nominative case is of the same strength as Petrus and Paulus being crowned in heaven, Orators with a poet speak\nOne singular nominative case is of the same strength as a crowd tore their clothing in the way.\nWhen I have two nominative cases, one of the first person and another of the second or third, the verb shall always agree with the nominative case of the second, and not of the third, as Ego and tu sumus.\nVirtego stands.\nAlso, if I have a nominative case of the second person and another of the third, the verb shall agree with the nominative case of the second, and not of the third, as Tu and frater tuus estis discipuli.\nAn adjective and a substantive must agree in number, gender, and case, as vir doctus legit.\nNote that two singular substantives with a conjunction coming between them or having the preposition \"cu\u0304\" will have an adjective.And when I have two subjects coming together, one of the masculine gender and another of the feminine or neuter, joined by an adjective, which adjective will agree in gender with the substantive of the masculine, and likewise between the feminine and the neuter. As \"I and my sister are white.\" \"My sister and your beast are fair.\"\nLikewise, whenever I have a pronoun or a noun, I must put to this question: who, whom, or what, comes after him. And then the word that answers will be the substantive. Much breed much what breed? My gown. My what gown?\nIf the adjective is a participle, this question must come first. As growing trees. Who or what grew trees?Here is generally to be noted that all words that stand as one person must be put in one case, and all that are in an unequal case stand as one person. Therefore, it is commonly said that all that belongs to one thing should be put in one case. For example, my father, a man, loves me, a child. My mother, a woman, loves me, a child.\n\nThe third is between the relationship of substance and its antecedent, which must agree in three accidents: gender, number, and person. However, he may disagree with the verb in person sometimes, as Equus quem video currit (the horse that I see runs).\n\nThere are two kinds of relationships. One of substance, and one of accident. The relationship of substance requires a substantive for its antecedents, as Quis, Ille, Ipsum, Is, and Idem. The relationship of accident refers to an adjectival form for its antecedent. For example, Talis, Qualis, Tantus, Quantus.When I have a relative pronoun, I shall place after it this question: who, whom, or what. The word that answers this question shall be written before the relative pronoun. Therefore, it is its antecedent. This relative pronoun is known by these signs: who or which. When there is a nominative case between the relative and its next verb, then the relative will be such a case as the verb will have after it, as in \"ego quem p.\" And when there is no nominative case, etc., the relative will be the nominative case to the verb as \"ego qui sedo scribo.\" It is also to be noted that the relative may agree with its antecedent in the four cases: number and person, as in \"homo monetur, ideo homo currit.\"When his word comes in a relation, if I may translate this English to represent the reason in its place, it will be made by this relative pronoun: who, if not so, that it reports only something preceding by the same pronoun, or some other demonstrative pronouns showing it. And when it indicates a thing as being done by ut and a thing as telling the cause by quod or quia or other causal conjunctions.\n\nConjunctions, both copulative and disjunctive, are usually joined by the same case, gender, number, mode, and tense. Also, two singular antecedents with an E.\n\nWhenever I have a relative coming between two subjects of diverse genders, referring to one thing, if the following subject is inapposite:\n\nthen the relative may agree with either of them indifferently, as in gender, as in Eo Oxoniam, que vel qui est locus studendi.But if the following substance is new and proper, the relative shall accord with the latter always in gender. As \"Est locus incarcere quod tulit.\"\n\nWhere there are many verbs in a reason, the first verb shall be the principal verb, except it comes soon after one of these signs: Who, which, or any of these. If, but, when, after that, before that, although, Sith, or other like. Or else after any of these Latin words: Si quamuis, &c. Or else after any of these signs: To, or To be as To love, or to be loved.\n\nHere is to be noted: Where many verbs are in a reason, the verb that makes the reason persist is principal.\n\nAlso, where many verbs are, one verb at least comes between the aforementioned signs and the principal verb. As the book that I begin to write would profit children much. Libri quem incipio scribere, si perficeretur multum prodesse pupillis.A pronoun relative may not be set in the same reason that its antecedent is. But a reason is imperfect in itself a pronoun relative may be set in one reason with its antecedent, as Patrem sequitur sua proles. Sua cuique satis placebant. dominus\nThe verb of substance, and all that are of like English will have such case after them as they have before them. I am a man. Ego sum vir\nThe same strength has all verbs vocatives. As Nominor, Appellor, Nuncupor, &c. I am called Thomas. Ego vocor Thomas. Also apparo, sedeo, with other like\nAnd generally all verbs may couple like case when the word that goes before the verb and the word that comes after the verb both refer to one thing. Iaicus non sedet iudex in causis ecclesiasticis\nA nominative else a vocative may not stand without a finite verb set out or understood. Nor likewise a finite verb without a nominative or vocative case.A verb is called finite in all modes, except the infinite. Every infinite mode may have an accusative case set before it, expressed or understood, as for such a manner of speech. Cui nunc cognomen Iulo. Is more common than craft.\n\nA noun cannot stand alone without a verb. Nor a conjunction without two clauses and two verbs. Nor two clauses or two verbs without a conjunction, except that one be an infinite mode or else joined with a relative.\n\nA preposition cannot stand without a case. Nor an adjective without a substantive. Nor a relative without some word referred to before. Of the reason aforementioned, which may be called the antecedent. The relative will not have a diverse verb from the verb of the antecedent, if the relative is a pronoun.\n\nWhen words must be construed together signifying things that are one person, they must agree in as many accidents as they may.A person is called in grammar: the doer, the sufferer, the haver, the thing that is had, that which grows to be: as an advantage or hurt, anger or pleasure. Also price, time, instrument, and other like accidents I call. Case, gender, number, person, mode, and tenses, etc.\n\nThis infinite mode \"Esse.\" When it comes after any of these verbs: \"Volo,\" \"soleo,\" \"cupio,\" or any other such standing personally, will have after it a nominative case. After the use of Greeks, whatever be understood before, as \"Volo esse rex,\" \"Soleo esse amicus,\" \"Cupio esse doctus,\" \"Disco esse pater,\" etc.\n\nBut if the verb that comes before \"esse\" is impersonal, the word that follows will sometimes be the dative case. \"Licet mihi esse bono,\" \"Placet tibi esse regi.\"\n\nThe withstanding king, though it be approved by the usage of Greeks and Latins, yet it is not according to the craft.\n\nThe new forms of the copulative degree will have after:They are in the ablative case, what is this sign then. Follow them. I am wiser than these some doctors. And a genitive when this sign follows them. This is the wiser of you. The superlative will have a genitive plural of all words. Except the one of multitude. Of whom he is content with a genitive case singular. As Virgil was the wisest of poets, the Trojan race's most distinguished was Hector. Every verb is constructed with case according to its significance. Therefore, if it is not English according to its construction, it is not English according to its significance. Therefore, these verbs Noceo and placeo, and such others, must have these English equivalents: I do grieve. I do please. And contrarywise. (All verbs that are taken as proposing or comparing have after them the dative case. As Homo praestat homini. )Every verb that has no passive sign in English may have after it a case of a word that is of the same significance, or that measures its significance, and is therefore active, like curro cursum or stadium or multum. Every living being has an unhappy life.\n\nEvery verb may have after it an ablative case that stands as price, doing, or arming. And generally, of all verbs that function as instruments, except for those of uncertain price which shall always be put in the genitive case, singular and neuter gender, if they are with substantives: Magni iuterest, parui constat. But if the substantive is expressed, they shall both be put in the ablative: Penus emitur magno p.\n\nTo these verbs are reduced those lacking, like Careo Vaco.Some verbs, such as Exulo, Spolio, Nubo, and Priuo, take the first supine or the gerundive in -du with the preposition \"ad\" as in Eo cubitum or vel ad cubandu.\n\nWhen a noun or pronoun substantive appears in a reason with a noun, pronoun, or participle adjective coming together without any verb or other word that can govern them, they should be put in the ablative case, which is also called the absolute or inconsequential case, as in Whan so e'er I have in a reason a Nowne or a pronoun substantive with a nowe, pronoun, or participle adjective coming together without any verb or other word that can govern them, they shall be put in the ablative case. This case is called absolute or inconsequential because it is used when the noun is deprived of the power of all government and stands alone in a reason, as the master teacher.\n\nI being dead, you will lack help. Mortuus me indegus his aurilio.The ablative inconsequent may be explained. Or be more over whenever I have in reason any such sign. While along as after that, if notwithstanding. He next verb into a participle & set him in the ablative case inconsequent in accordance with the case governed. And number to the wood it seems to be the nominative case to the said verb of whyles I live. Thou wantest nothing Duego ego vivo. vel me vivente potes st\nThese three verbs Desino desinis. Cesso cessas. & Desisto desistis have alone English (anglicely) to Leave Cesse or Let be\nBut Desino desinis. will have after him a genitive or an ablative case with a preposition of the thing it is bid to be left. as Leave thy playing. Desine ludi vel a ludo\nCesso cessas. will have an accusative case. or else an ablative with a prepotion indifferently. as Cessa vindicta tu vela vindicta tu\n\n(Note: The text appears to be written in Old English or Latin, but it is not clear without additional context. The text may require further research and translation to fully understand its meaning.)Desist desisting, leave your malice or I will kill you. Nisi desistis a malicia, interficiam vos.\nThis verb is \"super sedes\" in Latin. In English, it is \"to leave.\" I will abstain. With hot we keep ourselves from. As we must abstain from flesh on Fridays. On Saturdays, we should abstain from meat or meat products. But the accusative or ablative with a preposition is commonly expressed or understood. We should abstain from meat.\nHe is thus engaged to hold or keep, and then he has an accusative or ablative with a preposition expressed or understood. Therefore, he will continue. Keep your hand out of the dish. Abstain.\nThese three verbs, \"ego,\" \"indo,\" \"careo,\" have always had the same English translation. To lack, want, need, or have need.But Egeo and Indigo may have a genitive or an ablative relationship with the thing that is away or mysterious. As Egeo or Indigo of salvation or health, they ever cared more an ablative. These two words, Demsum and Deficio, are of the same English. But they will have a nominative case of the thing that is away or mysterious and a dative of the person that needs or lacks. As in Psalms, \"Nothing is wanting to me.\" \"Deficiunt mihi pecuniae.\" These two words are had. As Rex afflicts divinely, England abounds in. Dominor aris. In English, to have lordship to govern, to have power, or to be the owner of, and Misereor rerum. In English, to have pity or mercy, may have after them indifferently a genitive or a dative. As Pater meus dnabitur multarum terrarum. Vel multis terris. Deus misereatur nostri vel nobis.All verbs that signify accusing, reproving, damning, mocking, or warning, such as Arguo Moneo, Accuso, Damno, Reprehendo, and others, can govern the accusative case for the person accused, and the genitive case for another or an ablative with a preposition of the fault or vice. For example, Preceptor argues against his disciples, \"you are slow to reach the winds,\" or \"I reproach humaneness, velut humanitate, or from your humanity.\"\n\nThese two verbs, \"as\" and \"spolio,\" meaning \"to rob, steal, or take away,\" will have an accusative for the owner and an ablative without a preposition for the thing taken away. For instance, \"John deprived me with a knife.\" And their passives are always with the ablative.All passives have before them a nominative of the sufferer and an ablative with a preposition of the doer. And sometimes a dative. In which is understood an ablative. as Darius amat (loves). There are four verbs: Aufero (I lift up), Aufers (he lifts up), Rapio (I seize), rapis (he seizes), Eripio (I snatch away), eripis (you snatch away), & Adimo (I give away), adimis (they give away). Anglicely, to rob, steal, or take away. And generally all verbs that signify diminution or taking from. govern an accusative of the thing stolen and a dative else an ablative with a preposition of the owner. as Lord aufert pecunia mihi (takes away money from me), vel a me (or from me). Eripuit argentum tibi (stole money from you), vel ate (or from you). Rapiam faciem mihi (I seize a face from me), del abigne (you seize a servant from). Mors adimit vitam nobis (death takes away life from us), vel nobis (or from us).\n\nThese two verbs, Benedico (I bless), Anglicely, mean \"to say well of,\" and Maledico (I curse), mean \"to say ill of.\" Govern indifferently a dative else an accusative of the sufferer. as Benedico tibi vel te (I bless you or you).\n\n\u00b6 The scripture is full of such examples\nBut Benedico, Anglicely, \"says well of,\" and Maledico to \"say ill of,\" will sometimes have an accusative of the lawgiver and an ablative with a preposition of the person. as Pater multa bene dicit (a father speaks many good things).But whenever I shall make such English, I am bound to bless my father. Thou shalt bless me. Or any other like I may much better make thee by Optatus. Corpus, Execratus, devoteo es. I, Corpus & such others with them, Discipuli habuere dicere non male, discipuli (pupils) ought to say well & naturally by their master, Habui bene optare (have I often desired) master. & thou hast imprecari illi (cursed him).Consulo is Latin for \"I consult.\" It is an active verb and can govern an accusative of the person I consult, as well as a genitive or ablative with the thing for which I consult. For example, Consulo te remedium vos, \"Consulo is a remedy for you,\" or Consulo vobis commodum, \"Consulo helps you.\" Consulo is sometimes a neutral verb, in which case I would have a dative of the person I consult to, as Medici consulunt me. He is also sometimes used to indicate a verb meaning \"to provide\" or \"to help.\" In this sense, I would have an accusative of the thing and a dative of the person after it. For example, Consulo mihi in hac re, \"I provide for myself in this matter,\" or Consule filio tuo, \"Consule helps your son.\" Sum es fui means \"I was,\" and the following pueris is unclear in context.Valet is [Latin for] worth. Costas is [Latin for] cost. What they are taken for a certain price, govern an ablative case of the word that signifies price. For example, Liberinus costabat viginti denaris. Equus tuus valet centum solidis\nBut when they signify an uncertain price, they govern a genitive case. For example, liber me costabat pluris quam valet Equus tuus multivalet. Cit quod mihi constat pluris quam si in foro emissem. Sometimes he is put for this verb Scitur or Patet. & then he governs a dative case also. For example, Hoc constat obis. & sometimes he is left to cost utsi.Also after Garew, he is engaged sometimes to stand together, as Salustius says. They saw a great multitude of cattle cost more. Also, in English, to agree or consent, as Citer says. I also believe that what was previously said agrees with other writers. It is also clear, in English, to be manifest. This also holds true for me.\n\nHe is sometimes taken for the verb \"Est\" or \"Construo.\" And then, with the preposition \"cum\" and a position, as \"Domus constat ex tecto parte et fundamento.\" I.e., \"Est Fit vel Construitur Qua.\"\n\nThese two verbs, Attineo and Pertineo, in English mean \"pertain to\" or \"belong to.\" With the preposition \"ad,\" as \"Cooperebam nihil ad Philo quicquam attinere.\" This matter pertains to you.\n\n\"Tis verb specto.\" This verb is of the same construction. I.e., \"Hoc ad petes spectat.\" Children should be brought up properly.Illudo is Latin for \"to mock\" or \"to laugh at.\" It can govern a dative, an accusative, or an ablative case with this preposition in as. Certainly, to mock captivates. Therentius mocks in Andria with these three words: Metuo, Timeo, and Vereor. In which, when mocked, they signify a dative case. For instance, Timeo vel metuo mihi ne moriar. But when they signify hatred, they must have an accusative case or else an ablative with one of these prepositions: A. ab. abs - De. E. Ex. vt. Timeo vel metuo te vel abste. ne per cucias me. Vereo & dyabolo. vel a dyabolo. The true one in Andria: Ego non nihil veritus sum daue abs te. Also, all verbs that signify fear have the same strength as Paueo, Formido, and others. (These two verbs Fugio is and Caueo es are Latin for \"to flee\" or \"to beware.\" They govern an accusative or else an ablative with a preposition. For example, Fuge vel caue equu. vel ab.)Moreover, this verb \"Caueo\" signifies love or favor. It requires a dative case after it, as \"Caue\" in Latin is broken by the blow. This verb \"Abrenuntio\" in English means to forsake. It also requires a dative case after it, as \"Abrenuntio sa.\"\n\nNote that if the substance governed by a verb has a nominative case with a dative, the nominative can be put in the dative, and it may govern a double dative. For example, \"Mors est mihi cura\" and \"Mors est mihi cure,\" and \"Sic est mihi vita pudori.\"\n\nAll compound verbs, such as \"Sum es fui,\" may govern a dative case after them, as \"prosum tibi\" and \"desum inimici.\"\n\nMoreover, this verb \"Insumes\" has a dative case besides its dative, with the preposition \"In.\" For example, \"Inest mihi,\" \"vel in me maxima virtus,\" \"Tibi vel in te magnum in est vicium,\" \"Insum etiam in temporibus hyems. estas. ver. autumnus.\"\n\nAll the verbs in the following verses govern a dative case after them, such as \"Obuio tibi,\" \"parco pueris,\" \"placeo regi,\" \"noceo mihi,\" &c.\n\n\u00b6 Oduio, parco, placet, noceo.Subuenit. office helps nearby. Suffices I breathe. Farewell. Insideor obeys. have faith. profited add. Congrues. compacies. confers. succeeds, adores\nOccurs. remains. & yield when it is due\nWhenever I have before any of these verbs any of these signs, am. art. Is. was. we/re or be. That which seems to be the nominative case shall be the dative, and the thing that does the deed shall be the ablative with a preposition. as I am served by my son. Mihi servitur a filio meo. The king is pleased by his subjects. Regi placetur a stis subditis.\nAll these following verbs in these verses may go \"through\" a double accusative case. as I petition thee for forgiveness. Postulo te veniam. I teach thee grammar. Doceo te gramaticam. The latter accusative of whom may be governed by their passives. as I petition for forgiveness. Doceor gramaticam. Verses\nPostulo. I petition. petition. teach. ask. plunder. conceal\nExuo cum vestis. I strip with clothes. warn. clothe. shoe. bind\nI pray. they ask four things at once and interrogate two.These verbs request, pray, beg, demand, and interrogate in English, as \"I ask or desire, and similar.\" A passive case can be elegantly governed without a preposition, as \"I am asked\" or \"Exorcise the tunica.\" In Psalms, \"Take up your sword on your thigh, for you can execute judgment.\"\n\nThe verb celare, meaning \"to cover or hide,\" can govern an accusative case concerning the thing that is covered or hidden and a dative of the ignorant person. For example, \"My counsel is hidden from you.\" Or else, it may have an accusative case with a preposition of the ignorant person, as \"My counsel is hidden from you.\"These words following in this verse will govern an abstract case without aposiopesis: Vescor et fruor. Second, fungor potitur.\nI live and enjoy. Second, fungor is nourished.\nVescor ris. I lack nothing but past and present. English: I live and enjoy. Second, eris is. English: I am or occupy. As things necessary, potior eris. vel iris. English: I occupy as pleasure or delight.\nFungor ris. English: I do my office or duty.\nAnyone may govern such cases as the words themselves do. As Doceo grammatice. Or, sum doceus grammatice. I speak to you. Velsum locutus tiibi. I learn Virgil and the art of learning Virgil. Audo missam et vado audium missam.When this English sign comes before an adjective, a participle, or else a passive or neuter verb, and appears before the body, the body's part may be put in the accusative case without a preposition by this figure, Synecdoche. Hec est virgo vetusta (a face) Frater meus est lotus (the lotus) tybia (the shoulder). Doleo caput. (I grieve the head.) fra\u011fgor brachiu\u0304 (the arm is burning).\n\nMoreover, all other adjectives can govern an accusative case by the aforementioned sign. They can also govern an ablative by the same strength. Hec est virgo venusta (the face is beautiful) or facie. Vir fortis brachisi or braachio (the man is strong at the arm or in the arm).\n\nThis conjunction (quam), in English, causes the words compared to be of one case. I love bread better than cheese. Amo panem plus quam caseum. I love your master better than you? Diligo praeceptorem melius quam tu.These conjunctions, except Nisi and beyond, are universal signs in English, but the word \"beyond\" is excepted to be of one case, as \"Ois ho\u0304 beyond simo\u0304 runs.\" Video one man beyond simon runs. No one learns except I. No one sees discerning except me.\n\nAll these adjectives are called universal signs. Every one, whoever, whichever, one or any, and both. Also, Nihil and nemo are universal signs.\n\nThis work in English for necessity declines and takes after it an ablative case of the thing that proceeds from it, as HabEO opus pecunijs.\n\nAll words taken Fulnes and emptiness may have after them a genitive or an ablative case, as Maria est plena gracie or grace. Tues vacuus virtutis or virtue.\n\nAlso, all new things that signify worthiness and unworthiness are of the same strength as S.All nouns that indicate abundance or poverty are of equal strength. As some dice show gold or gold itself is impotent in healing or in health.\n\u00b6 When a new substance appears with the sign of the genitive case, whych substance has an adjective joined to it signifying praise or disapproval, then set them both in the genitive case or in the ablative. Which is more elegant. And this may be after a new substantive, a demonstrative pronoun, and after some pronouns, as \"I saw a woman with a black face\" or \"with a black face, a woman of elegant form\" or \"he is endearingly called father of mine\"\nThese nouns Similar and dissimilar may have after them a genitive or a dative. As \"such as yours or to you.\"All words that indicate time can be put in the accusative or ablative case, except when they are the nominative case to the verb or governed differently, as in the following example: The truer in eunuchus: he lived for three hundred nights and other while, in the genitive case, as in Sum decem & septem annis.\nAll words that indicate length, breadth, or space can be put in the ablative case. This rod is ten feet long. This school is three wide lanes. Distant London from Oxford is fifty paces.\nAnd also in the accusative, the infinitive mode can take the neuter gender and declinable form and be the nominative case to a verb, sometimes standing alone, sometimes joined with other words, and so may a whole sentence be, as in these examples: It is good to read. What is good? To read this infinite mode to read is the nominative case to this verb Is. It is wholesome to eat little. Pauciliter comedere is salubrious.How many endings of gerunds are there, as many as of participles in the last future tense, and so they are declined in all cases? And all numbers, as Nominative Amandus. da, dum.\n\nWhat difference is there between gerunds and participles? Gerunds signify necessity and deed without time, and participles signify time without necessity or deed. Examples of gerunds: Tenet me occupatio iuris disceri. Tenet me cura dotis numerare. Examples of participles: Cras legedos esse. a.\n\nHow may gerunds be most used: three, which, in Di., do, du. How shall they be occupied: thus, as it follows.\n\nWhenever the English of the infinite mode comes after any of these now,\n\nTe\u0304pus. Causa. Locus.\nLibertas. Ius. voluntas. ars. licetia. modus. otium. and any other nouns that signify the accidental. which now has its governing of some other word, I may put the gerund in Di., in the place of the infinite mode. as It is time to pray. Tempus est orari. I have cause to weep. Habem causam fleci.And whenever one speaks in the relative. I shall occupy the genitive case in Di as Hic dies initiated it and wanted to. Not otherwise in saying what they wanted,\nA genitive case plural may govern a gerundive in Di. Plascdo.\nNomina\u010fi tibi istorum will be more than enough for eating\nParticiples and many adjectives that come off verbs are enjoined, as well to the gerundive in Di as to the infinitive mode: Timens navigare et navigare di. doctus cantare et cantandi cupiens peritus. promptus. consuetus and similar. Timidus. cupidus. avidus habere et habendi. and similar\nWhenever the English of the infinitive mode comes after a verb that signifies praying or beseeching, it shall be put in a gerundive in Do. with this preposition before it. Or else I may take the conjunctive mode. as Orare te scribo mihi latinitatem. Et oro scribas mihi latinitatem. vel scribas mihi latinitatem.Also, when the English of a participle of the present with this English sign of allure comes after an own adjective, it may be put in a gerundive in \"do\" with these prepositions: In or De. Or without a preposition if it pleases. As I am sitting. Or concerning sitting.\n\nAlso, when I have the English of a participle of the present with this preposition sign said English may be put in a gerundive in \"do.\" With or without the preposition \"si placet,\" as scholars in taking heed grow accustomed. Scholastici advertentur vel in advertentu euadunt docti.\n\nAlso, I may have a gerundive in \"do\" after any of these examples and in all other like Plinius posterior. Plinius used to trouble a scribe with the days passing. Cicero: From where it arises, whether it is love or friendship. For it has been said that it comes from loving. I have become satiated from eating. Also, Tuquid, you should know concerning crossing the Euphrates. I am learning from someone else. From defending rather than accusing, glory is more esteemed.Also I may have a gerund in do without a preposition when I have these English words. Wherever the English infinitive comes after a reason and tells the cause of the reason, it may be put in the gerund in Du with this preposition ad before him, as I come to learn grammar. Also I may have a gerund in Du with these prepositions In ob or ante, as in these examples, and all other like. And a gerund in Dum with the preposition Inter, whenever I have any of these English words. Whiles or as long as I put it before a subjunctive mood. Whyles thou playest, thou forgettest much Inter ludendum. Multa de discere Virgil. Age, tibi inter agendum occursare, capro cornu ferit ille caueto.\n\n(Note: Gerund is a verb form that functions as a noun, expressing ongoing action or the means by which something is done. Prepositions are words that show relationship between other words in a sentence. Subjunctive mood is a verb form used to express various states of unreality, such as doubt, possibility, or necessity.)When the elegant form of the Infinite mode follows this English. It may be put in a gerundive form in Dum with this verb be. Set it personally. And that which seems to be the nominative shall be the dative. As The kind it is to fight. Regarding pugnandum est\nAlso, I must have this English where it seems to be made by the verb Oportet. It may be made similarly. I must go to Mihi eundum est in oppidum\nAfter all such verbs that denote calling, showing, or resting. I shall always have a gerundive in Dum. & never the Infinite mode. as Vocaui te ad currendum. no currere. Surgo ad audiendum. no audire. Sto ad predandum. non predari.But these verbs following. The infinite. not the gerundive, as Iubeo re are rare. not for randoming, considering time for building. not for building. Such are indifferent to both. as Hortor you to study and for studying. Flagitor am ready. apt, fit. for military service. and for military service. But for the most part, they will have the gerundive form and leave the infinite mode.\n\nThe gerundive is known from the participle in duo forms. by that it signifies the doing of a thing without any regard to time. as Sum or occassionally\n\nThe participle in Duo signifies a thing to be done in time to come. as Chremes is to be exported from me.Between teaching boys and teaching in boys, there is a difference. In teaching boys, it is significant and can be explained either through the subjunctive \"io\" or the present participle \"occupatus sum.\" In teaching boys, I am occupied, but in teaching boys to learn, it is passive and passively expressed, as \"occupatus sum in docendis pueris,\" for they are being taught. Generally, gerunds are actively expressed unless they stand absolutely alone. For example, \"vritque videndo,\" i.e., \"they should see and be seen.\"\n\nThe gerunds in the infinitive have these positions: \"In do,\" where the English of the infinite mode comes after a verb or a participle indicating movement or going to a place, it shall be put in the first supine.\n\nAlso, I may have the Latin.of the neuter gender are those that belong to the cooperative and supine degrees, as Quid quid more abominable in that vile word? And what is more worthy of study and honor? Optimum Fascz Dignus. turpis. rarus. iocundus. absurdus. severus. seius. obsequus. superbus. austerus. clarus. durus. and others of like significance, such as Naso dignus lectioni. Res digna visu. Pecus dignum amari.\n\nIt is to be noted that supines cannot be joined with adjectives in the same form of the genitive case and number. Nor can they be governed by any preposition. They have no case but are always verbs. Also, when two verbs come together without a relative or a conjunction joining them, the latter verb shall be in the infinitive mode. as Volo legere. cupio doceri. And one infinitive mode may cause another verb to be in the infinitive mode. as dicet non posse venire Terentius ait.Such adjectives as dign, indign, iocund, let us, triester, be enjoyed more infinitely than to the gerundive. For instance, \"it is dignified to have means,\" \"it is dignified to be honored.\" Moreover, wherever I take the infinite mode of the present or past passive signification, there I may take the latter supine form. Also, whenever I take the first supine, there I may take the neuter gender substantive with the preposition \"ad,\" or the gerundive: Dum curro loquor regi, vel ad loquendum regi.When the English of the participle of the present tense or infinitive mode of the active significance comes after \"sum is\" or \"am going,\" I will make the vulgar (i.e., colloquial) form using the verb \"sum.\" And in Russian, as I am going from home into the country. I am going. And similarly for other tenses. I will sup before five of the clock. Sum cenaturus ante quin. The soldiers shall fight in battle. Milites pugnaturunt in bello. And if the English of the said infinitive mode is of the passive significance or comes after the sign of \"should,\" \"shall,\" or \"ought,\" it shall be made with the said verb \"sum\" and the participle of the gerundive in Dus. For example, these oxen are to sell or to be sold. Hi boues vendentur. Children must be chastised. Pueri castigandi.The participle in Dus sometimes enters into the strength of a present participle. And then it signifies as much as Worthy worthy worthy. With an infinitive mode of the passive signification. For instance, \"This book is called worthy of being read or wanted,\" &c.\n\nThere is a difference between the first supine and the participle in Rus. The first supine comes after the verb that signifies motion, and it itself signifies bodily deed. But the participle of the first future most commonly comes after verbs that signify rest. And it neither signifies motion nor bodily deed, but only a time to come uncertain.\n\nExample of the supine: Eo cenantem. Eo cubicum.\nExample of the participle in Rus: I am about to eat. I am not yet eating. And I know you are about to eat. But I am not yet coming to eat.All theses of the foregoing modes that are made by circumlocution are made by Suus or in Sus, so that there is conformity of case, gender, and number between the participle and the nominative case to the verb. For example, Vir est amatus. Virgo amata est, Caput amatum est. Viri amati sunt Virgines amatae sunt. Capita amata sunt. In verbs passive and such that have circumlocution, the imperative mode may have preterites not of its own words but using for them the plural of the conjunction. For instance, Doctus es vel esto. Doctus sit vel esto. Ornatus es vel esto. Ornatus sit vel esto. Locutus sit prius quam ad me redeas: and this virtue has the property that what we command may come in a certain time to come. Ut causa sit mox fenestra. Post horam sit iuratus. Auto.The circularity of the perfect and pluperfect tenses of the foregoing passive voice is more often made with one of these two words: Essence or have been. The principle in the infinitive, in agreement with the case, is \"to be\" and number between the infinitive and the causal word that comes before the infinite form. As Vir said, amatus was a Virgin, amata were a Virgin, Caput amatum was, Viri amavit, Virgines amatae were, Capita amata were, and similarly with Essence.\n\nThe circularity of the future tenses of the active voice of the foregoing mode is made with this infinite form Ire. The principle in Tus or Sus, or else with this infinite form Essence and the principle in Rus, in agreement with the case, is \"to gather\" and number between the principle and the causal word. Also, the said future tenses signify time, motion, and bodily deed. For example, \"I will love you,\" or \"love you will be,\" Amatare ire, or \"amor will be,\" and similarly with Essence.The circularity of the future tense participle is always made with this infinitive mode in the dative case, regarding the gender and number between the participle and the causal word. For instance, Intelligo, scio, credo, video, opinor, existo peccare. In Tus or in Sus, with all the circularities of the future tense participle of the active significance, betokens time present at hand. As Video te accusat.\n\nThe participle in a future of the passive accusative is \"esse,\" which means \"I am\" or \"I shall be\" in English. Wherever I am compelled to make a Latin by one of these four verbs - Exulo, Vapulo, Veneo, liceo - the thing that it does the deed shall be ablative with a preposition, and the sufferer shall be the nominative case. As the king has banished many a one. This verb Nubo bis has always had a nominative.case of the woman and the daughter of the main one, all speeches are as my brother has wedded your sister. Fratri meo nupsit soror tua. I shall wed your mother. Mihi nupta mater tua\n\nWhenever there comes a proper name of a place or town after this English sign: it shall be put in the genitive case. That is, if it is the singular noun in the declension, either the first or the second. As I learned grammar at Oxford. Disco grammatica Oxonie. I dwelt a while at York, Manebam aliquam diu Eboraci\n\nBut if the said proper name is the third declension or the plural noun: it shall be put in the ablative case without a preposition. As Thou wast born at Chartres. Tu eras Thartagine natus. Thou didst study at Athens. Studuisti athenis\n\nMoreover, I may take an accusative case or else an ablative of the aforementioned names with a preposition of convenient significance. As Manes apud Chartres and so on. And the same applies to all others. Sum apud LondoniasWhansoeuer I haue a propre name of a place af\u2223ter this englysh signe To. it may putte in the accusati ue case wyth a prepostcyon. or wythoute indifferentli what noumbre or declynson soeuer he be. as Eo oro\u2223niam. vel ad oxoniam Londonias. vel ad londonias Chartaginem. vel ad chartaginem\nWhan soeuer ther come a propre name of a place after this englyssh signe fro. it shal be put in the abla\u2223tyf\ncase wych a preposicyon or wythout in differently what noumber orde apd terra\u0304 san\u00a6ctam. Venio a sancto Iacobo. vel a terra sancta\nThese. iiij. nownes. Rus. domus. humus. & mili\u00a6tia foloweth the rules of the sayde {pro}pre names of pla\u00a6ces. as maneo ruri. venio rure. vado rus. Su\u0304 domi. eo domu\u0304. proficiscor domo. &c.\nOf the same gouernau\u0304ce we fynde Belli. Duelli & many other indiuerse autours. The whych euery These words mean: to be sorry or repent, to be weary or have no lust, to have pity or mercy, or to be sorry for favor, to be ashamed, to govern an accusatory case instead of a neutral one and have pity for the thing we are sorry for, or be ashamed of, as I repent of my lewdness. My maleficium (maleficij) pains me. My soul is moved to pity and compassion for your loss. These personal words mean: to desire or have pleasure, it is necessary or proper, to seem fitting, I desire and take pleasure in playing, it is necessary or proper to listen to the teacher, We seem dull or unlearned. These three personal words refer to: interest, which has a genitive case of the word that seems to be the nominative. For example, the interest of my brother is to love me.Out of this rule are excepted these: \"pronouns I. you. we. and you. and this interrogative pronoun, which in place of whom shall I take the ablative case feminine gender and singular number of them? That is to say, mine. thine. his. ours. thine. and yours. and your truth? But he who knows all the matter can tell the truth, except his own.\"\n\nWhenever I have such English. It is my office. my duty. or my part. It is fitting for. It behooves. It is good reason. or according. or any such other that includes duty I may conveniently occupy one of the following five verbs: Decet. Opono\n\nThese five verbs in the following verses may have:\n\nHer liberty. it is allowed. it is clear. it happens. and it fits\nConvenient. it occurs. it attains. it is expedient and it is allowed to add\nBelongs. it presses. it is vacant. and it sits with addition, it holds\nConvenes and provides. it coincides. it happens. and it joins\nSuffices for three. it competes for the case\n\nI call upon the cases.All verbs are preceded by an abstract noun with a preposition. Otherwise, a dative of the person doing the deed. For example, Amor amat me and after them an accusative or an ablative with a preposition. But never without an ablative case specifying the direction of the verbs, such as Amor servit te. Interdictum est tibi aqua et igni.\n\nEvery time before the infinite mode of a verb in the passive voice, I must express the ablative with a preposition of the doer, and after the verb a dative case of the receiver. For example, the preterfect tenses of the indicative mode.\n\nThe preterfect tenses of the indicative mode:\nBenefit, malefit, and Satisfit will have before them an ablative case with a preposition of the doer, and after them a dative case of the receiver. Whenever there are preterfect tenses of the indicative mode or other tenses formed of him. As in the vulgar language.How many perticles come from a verb personal of the passive voice? One. Which one? A perticle of the pretertens and the neuter gender only, as Not hoc oppositum. ablato ab hoc opposito. He has after him a dative case, as Mihi prius oppositum tibi opponebitur\n\nBeginning. Ending. Should. Can. Will. These six verbs, beginning, ending, debating, can, should, and will, when joined to the infinitive mode of impersonal verbs, become impersonal and will have before them such cases as the impersonal verbs require. For example, me incipit te de.\n\nThese two verbs active, Pono and Fero, when preceded by the preposition or ante, are thus englished as: to tell more price, to set more by, to love better, to have less, and will have after them an accusative case of the thing we make most of and a dative of the thing we make least of. As Prepono virtutem vicus. I am neminem praepono Caesar.\n\nFurthermore, with an ablative and a preposition, as Tullius ad modum valuit in genere dicendi, the termative number preponderated over the binary.But postpono is of contrary construction to antepono. These three verbs, Cello, Eo, and Cedo, belong with ante- or extra- in English to pass, exceed, excel, or be better. They govern a notifying case of the thing that we make most of, and after them an accusative of the thing. The same strength has Supero as, and all other verbs that have the aforementioned English meaning. Whoever lacks a word in a reason for the most perfect sentence is called full. As Ego lego, Virgil says. And whatever thing is required to perfect a sentence lacks if it is used to be understood by the reason, may be called figurative. As Lego literas, where must needs be understood Ego and the sign is called eclipsis.There be understood in Latin tongue these words with every relative the word that it refers to, of the reason afore, in the same case: gender, number, and person. As the relative is, Lego Virgilius who is a poet. Where is understood with \"who\" is Virgilius, or else more general, as Studium is the matter at hand.\n\nOftentimes, the word that the relative refers to is expressed with the same relative and understood before. For example, Urbs quam statuo vestra est. Where is understood before \"est\" this word urbs.\n\nAlso, in common answers, the verb that is in the questioning is understood. For instance, in response to this questioning, \"Quis est,\" if I say \"Ego,\" is understood \"sum.\"\n\nAlso, \"Ego,\" \"tu,\" \"meus,\" \"tuus,\" \"suus,\" as Verbum ero filius. Where is understood \"Ego,\" and after filius, \"meum\" or \"suum,\" as the matter requires.\n\nSus es est, as Bonuus discovers. Doctior quam illa. Where is understood \"est\" Sus.Also, if two or more propriets or appellatives come together in one case and one clause without any conjunction between them, as in Urbe rhoma, for Urbe ente rhoma.\n\nAlso, names after superlatives, as after duorum hominum, where is understood homo. But else they have the construction of adjectives.\n\nAlso, conjunctions of prepositions with names of towns. As Vade rhoma. Where is understood ad. Veni rhoma. Where is understood in. The which speaking, though it be figurative, is when we say, fui Rhome or tareti. But there is besides the preposition in. In loco. Urbs or oppidum.\n\nAnd like as in these figures is more used than the full form is it in Statu Curritur. Where is understood Statio and cursus. And in all such as Pluit tonas.Some times, one or more clauses are connected with a single word. The meaning of this word is understood in every clause and is set out in one. As Cicero, Virgil, Homer wrote. This figure is called zeugma. But of diverse clauses, none like the last in gender. No sibling or person agrees with the last. As Vir and magna woman, for instance. But if the word that closes is plural, then it must agree in gender and person with the chief. As \"Ego and my wife are lovers.\" In this case, there is synecdoche in person and gender, but not in number. This figure may be reduced to such constructions as \"City that I establish,\" \"Fables that he made,\" and so on.\n\nWhen one or more things are generally compared in one word and afterwards specifically set out, this figure is prolepsis. For example, \"Aquiles carried one above the others from the east, others from the west.\"\n\nCetera, Plautus and plentiful Sulpicius.\n\nFin. Finis of Master John Holt's opusculum, which Lacus pupils called Delicijs.Nec tibi dat carnes acerbos fructus arbuta,\ntuquedulci pocula latte fluunt.\nCarnis in invalida massa grauis incubat,\narbuta non sapide sunt leuis humoraque,\nat lac et infantem sine ponde nutrit alumnu.\nLactis et infanti dulcis in ore sapor,\npastus es hoc igitur.\n\nGrandia tam non mellita, minus fortia sume magis,\nergo aut Sepon aut dyomedeis condita mulsa cadis,\naut alium quecumque velis imitari exop,\ndulcia qui precipue sed Sulpicij don imenta capesses,\nholti consilijs vse vel vse meis.\nDiscenda holtiades heteroclyta liquit ab illo,\net quodcunque tenent nomina quacque genus,\nrecta leges illic, si preterita verbis iuncta supina suis.\nSedulus tandem longe pulcherrima disces.\nCarmina limitibus contimusse suis.\nErgo musarum chorum ingressa iuuentus,\nquum per Sulpicum plectra lyramque geres,\ndic modo. Ferre lyra quae dextra nequiuerat holtus,\nadmouit labris ubera chara meis.\nBac opus hoc pressit, menda vacat iste libellus.\nNon nisi correctas imprimit ille notas Antwerpie.printer's or publisher's device", "creation_year": 1511, "creation_year_earliest": 1511, "creation_year_latest": 1511, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "For as often as great doubts and doubtful things deceive readers, therefore all doubts set aside, you shall see various things extracted from the true and proven assertions of historical men concerning the honorable monastery of Our Lady in Glastonbury. After the time that our Savior Jesus Christ was put to death by the passion of the cross and all things were fully completed, which were written and spoken of Him by holy prophecy, the holy man Joseph of Arimathea came to Pilate and asked of him the body of our Savior Jesus Christ. When the body was granted to him, he wrapped it in a fair white cloth and interred it in a newly made tomb where no man had been buried before. What time the Jews had perfect knowledge that this Joseph had so reverently brought the body of Christ on earth, they utterly thought in their minds and also sought means to lay hands on him. One named Nicodemus and many others, we the true.true lovers and just advocates of our savior kept them secret, except only the said Joseph and Nicodemus, who boldly presented themselves and made a rehearsal to the Jews under these words: \"What should move you to be displeased with us, for as much as we have buried the body of Jesus Christ? You know full well, said Joseph and Nicodemus to the Jews, that you have acted against the rightful man. You have not considered in your minds the great benefits he has done and shown to you. You have crucified him and wounded him with a sharp spear.\" The Jews, hearing these words, set their hands on Joseph and confined him in a house with no window. Annas and Caiaphas sealed the door upon the lock and assigned and deputed certain men to keep him and watch him. They treated Joseph so unfairly that he was the man who desired the body of Jesus Christ, and was the principal mover and beginner that the body was so.worshipfully, they interred and buried him. After this was completed, on their Sabbath day, the chief rulers of the temple gathered together and considered how and by what means they might destroy Joseph. When they were all in fear, Annas and Caiaphas were commanded by them to present Joseph because they had sealed the door where he was enclosed, and when their seals were broken and the door opened, Joseph was gone. Then they sent out spies to seek him, and finally, they found him in his own city called Aramathia. When they had received tidings and perfect knowledge of it, both the chief rulers and the entire Jewish community rejoiced greatly and thanked the true God of Israel that it was known where Joseph had been concealed, under guard and custody. Then they gathered a multitude, and those who were principal leaders and heads posed this question: what means might we find to craftily bring Joseph to us and speak with him.Then they concluded that an epistle should be written to him, and this was the content of the letter: \"Joseph, peace be with you and with all your company. Now we know full well that we have greatly offended God and thee, therefore we pray that you come to us, for we marvel greatly how you were taken out of the place where you were put. We acknowledge to ourselves that we have maligned you sorely, wherefore almighty God has delivered you from our wicked counsel and unhappy mind. Therefore, worthy Joseph, who is well beloved among all people, peace be with you. Then they chose seven persons among them all and said to them, 'When you go forth, take your way to Aramathia to Joseph, and greet him well in our behalf, and take this our epistle with you. When the seven persons elected and chosen had done this, '\".They delivered their full answer and letter to Joseph as soon as they arrived at the city of Aramathia. Ioseph received them warmly, showing them his welcome and read the epistle they brought. He read the letter carefully and then said, \"Blessed be my Lord God of Israel, who has delivered and saved me, so that my blood has not been shed nor I destroyed. Blessed be my Lord God, who has kept me under his wings.\" Then Joseph, in a gesture of love and peace, kissed the seven persons who had been sent to him. The next day, he took his ass and set out, keeping them company all the way to Jerusalem. When the Jews heard of his arrival, they went out to meet him and said with one voice, \"Peace be in your coming, Father Joseph,\" and he greeted them in turn, saying, \"Peace be with you all, and with you.\" They all kissed him there.Then Nichodemus received him into his house and gave him a great dinner, on a day when the Jews were gathered together. Annas and Caiaphas said to Joseph, \"Show now before you God of Israel and openly declare to us such things as we shall examine you about, for it is not unknown to us that we were greatly troubled because you allowed the body of Jesus Christ to be buried, and therefore we enclosed you in a secret house. The next morning we sent to speak with you, but we could not find you. We marveled greatly and were greatly afraid, wondering how this might have come about until this time that we see you now. Therefore, while you are present, certify us truly how this matter was brought about that you were thus secretly conveyed away.\" Joseph did not give them an answer but said to them boldly, \"What time did you shut me in that house, on Good Friday, the day before the Sabbath, in the middle of the night, when I was busy in my prayers, seeking God to be my help and savior. Suddenly, \" (interrupted)During this time, the house I was in was taken up by the four angels. I saw Jesus brighter than any light I had ever seen before, and out of great fear, I fell to the ground. Then he took me by the hand from the ground and wiped my face with a rose and kissed me, saying to me, \"Do not be afraid, Joseph, look upon me and know that I am he.\" I looked up and called him \"master Helyas,\" assuming he was Hely the prophet. He spoke to me and said, \"I am not Hely but I am Ijesus, whose body you allowed to be buried.\" Since I was somewhat doubtful, I said to him, \"If you are he, show me the tomb where I laid you.\" He took me by the hand and brought me to the place where I had interred him. Furthermore, he showed me the cloth in which I had wrapped his body and the sudary with which I had bound his head. Then I saw these things and knew it was Ijesus, and I honored him as my duty required, saying, \"Blessed be he who\"In the name of God, he came to me. Then he took me by the hand and led me into my house in the city of Aramathia. He said to me, \"Rest here peacefully for forty days. Do not leave your house.\" And Jesus vanished. After forty days had passed, Joseph of Aramathia, who was steadfastly fixed in the fervent love of the faith, gave himself to the discipline and teaching of Saint Philip, the apostle of our blessed Lord Jesus Christ. When he was sufficiently instructed in his learning and teaching, both he and his son Joseph received from Saint Philip the holy sacrament of baptism. After this, Joseph was sent on a message from Saint John the apostle and evangelist from Ephesus to the glorious virgin, our lady and mother of Jesus Christ. He was also present with Saint Philip and other disciples when the glorious virgin was there.assumpte in to heuen. And as many thy\u0304\u00a6ges as euer he herde and sawe of oure lorde Ihesu cryste and of his blessyd moder oure lady saynt Ma\u2223ry / he shewed theym and preched theym in dyuerse re\u00a6gyons and places and conuerted moche people vnto the crysten fayth and baptysed them. And at the last. xv. yere after the gloryous assumpcyon of our blessyd lady he toke his sone Iosephes with hym and wen\u2223te to saynt Phylyp in to Fraunce and consequently as it is wryten in a boke called Graall Ioseph of Ara\u00a6mathia whiche buryed the body of oure lorde Ihesu cryste after yt he was baptysed of the holy man saynt Phylyp the appostle came in to grete Brytayn whi\u2223che was promysed to hym and his yssue & he brought with hym his wyfe and his sone Iosephes whome our sauyoure before that tyme hadde made a bysshop and consecrate hym in a Cyte called Sara / & there came with hym syxe houdred persones of men and women and mo / & the men made a solempne vowe for to lyue chastely frome theyr wyues vnto the tyme they hadde entered in to\"Greet Britain and all the noblemen broke this vow, except for xxxvii. We were commanded by our savior to pass over the sea following Joseph's shirt and came to land upon Esther in the morning. The remainder of them, for their penitence and sorrow for the transgression of their vow, were brought over in a vessel which King Solomon had craftily kept and preserved until Christ's time. And the same day that their company came to land on Joseph's shirt, they applied to the land in the same vessel which God had provided for them, guided by a duke of Media named Natanias, whom Joseph had baptized in the city of Saras. And with them came also the king of the same city called Mordram. To him, almighty God appeared and showed him His side, hands, and feet pierced with the spear and nails. When King Mordram saw this, he said, 'O my Lord God, what man was so'\"The bold and presumptuous man answered him again and said: The false king of North Wales has treated me in this way, placing my servant Joseph of Aramathia and his company in prison and unfairly denying them their living for the cause that they proclaimed and preached my name in his realm. Therefore, almighty God spoke to Mordecai, saying, \"Gird yourself with your sword around your waist and go with all haste possible to that place and take vengeance upon the tyrant. Deliver my servants out of prison and danger.\" When the king awoke from his sleep, he was pleased with this vision shown to him and set his realm and household in order. He took a great company with him and embarked on his journey. As God was his guide, he came to the place where the tyrant king of North Wales was and commanded him to release and permit the servants of the almighty God to pass freely out of prison and to be at liberty. The tyrant would not in any way yield to the king.Modernized and cleaned text:\n\nMordram's commandment, but with great indignation, he was summoned briefly without delay to leave his land. When King Morram heard this language, he came furiously upon him with his company and Duke Naciamis, as Convenient and Just vengeance, slew him. Then, King Morram went to the prison where the unhappy king had Joseph and his company held. With great joy, he brought them out and showed them the vision from God and they, in great mirth, thanked God heartily. Then, King Morradms gave the realm and kingdom of North Wales, with the appurtenances, to one called Celydomus, the son of Duke Nacianus. He also gave him his daughter Labell, the king's daughter of Persye. Labell, whom Celydomus had before, with great difficulty, converted to the faith of Christ, as his wife.\n\nEnd of the life of[Ioseph of Armathy Printed at London in Flete street at the sign of the sun by Wynkyn de Worde.\n\nW (printer's device of Wynkyn de Worde)\nC]\n\n[Ioseph of Armathy had this printed at London in Flete street, at the sign of the sun, by Wynkyn de Worde.\n\nW (Wynkyn de Worde's printer's device)\nC]\n\n[This work was printed by Ioseph of Armathy in London, Flete street, at the sign of the sun, by Wynkyn de Worde.\n\nW (Printer's device of Wynkyn de Worde)\nC]\n\n[The text \"Ioseph of Armathy\" is likely a printer's imprint or colophon, indicating that this work was published by Ioseph of Armathy using the printing press of Wynkyn de Worde. The printer's device is a common symbol used by printing presses to indicate their origin. The text and device are likely all that remain of the original publication.]\n\nIoseph of Armathy (Printer)\nWynkyn de Worde (Printer)\nLondon, Flete street, at the sign of the sun.", "creation_year": 1511, "creation_year_earliest": 1511, "creation_year_latest": 1511, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "Here begins a treatise against the pestilence and its infirmities. Ptolemy.\n\nAt the reverence and worship of the blessed Trinity and of the glorious virgin St. Mary, and for the common weal of Christian people, both for those who are holy and for the remedy of those who are sick, I, the bishop of Arusiens in the realm of Denmark, doctor of medicine, will write, with the authority of the most excellent and famous doctors in medicine, some things concerning the infirmity of the pestilence which daily infects us and soon allows us to depart from this life.\n\nFirst, I will write the tokens of this infirmity.\nSecond, the causes whence it comes.\nThird, remedies for the same.\nFourth, the two comforts for the heart and the principal members of the body.\nFifth, the five signs of when it should be allowed to bleed.\n\nFirst, I said the tokens of this infirmity. There are seven tokens:In a summer's day, when the weather often changes: it appears to rain in the morning, then becomes cloudy and eventually winds from the south emerge. A second sign is when summer days seem older and resemble rain, yet it does not rain, and if this continues for many days, great pestilence is to be feared. The fourth sign is when a large number of flies appear on the earth, indicating that the air is venomous and infectious. The fifth sign is when the stars frequently fall, signaling that the air is infected with much venomous vapor. The sixth sign is when a blazing star is seen in the heavens, indicating that great slaughter by sword (in battle) will soon follow. The seventh sign is great lightning and thunder, particularly from the south. The eighth sign is when great winds come from the south; they are foul and unclean. Therefore, when these signs appear, one should fear great pestilence, but God, in His mercy, may intervene.These are the causes of pestilence. The pestilence arises from four things. Sometimes it comes from the earth beneath, at other times from the earth above. It can come from both, as we can sense the change in the air around us. From the earth above and from the earth beneath, as we see a siege or a plague next to a chamber or any other particular thing that corrupts the air in its substance and quality, which is a thing that can happen every day, and from this comes the ague of pestilence. And around the same time, many physicians are deceived, not supposing these causes to be a pestilence. Sometimes it comes from dead carrion or corruption of standing water in ditches or other corrupt places, and these things can be universal or particular. From the earth above, it brings about the corruption of the bodies above the air, as Ausonius says in his fourth book, by the form of their carriers.Above the body lies lightly infected, for pressures above corrupt the air and so the spirits of man are corrupted. This infirmity comes from the rot above, and when the air above the body is corrupted, and from putrefaction or rotten carrion or from unclean places beneath, an infirmity is called in a man, or such an infirmity sometimes is an abscess, sometimes a pustule or a swelling, and that is in many things. Also, the inspired air sometimes is venomous and corrupt, hurting the heart, it injures nature in many ways, so that the patient perceives not his harm for the virgin appears fair and shows good digestion yet nevertheless the patient is like to die. Therefore, many physicians seeing the appearance of their patients who speak superfluously and are deceived. Thus, it is necessary that every patient proves to himself a good and experienced physician. These things written before are the causes of pestilence. But about these things two questions are raised. The first is why one dies and another.A person does not die in a town where another has not died in one house or another. The first question is whether pestilence arises from such causes. To the first question, I reply that it can happen for reasons such as the nature of the thing that dies and the disposition of the place that suffers from it. For example, the influence of the bodies above affects one place more than another, and the patient is more disposed to die than another. Therefore, it is noted that the bodies are more disposed to heat and have open pores than bodies infected with pores, which are stopped with many humors where bodies are resolute or opening, as are those who abuse themselves with women or use baths often, or men who are hot from labor or great anger. To the second question, I say that pestilence sores are contagious due to the infectious humors of bodies and the venomous smoke from such sores, which corrupts the air.In pestilence time, people should avoid gathering around those who are infected. Therefore, wise physicians keep sick people at a distance and servants of sick people should do the same. It is good for a patient to change his chamber every day and keep the window open against the north and east, and to close the windows against the south. The south wind has two causes of putrefaction. The first is that it makes a man's body become weak or sick. The second cause, as written in the third of Amphyroisms, the south wind harms the hearing and hurts the heart because it opens the pores of man and enters into the heart. Therefore, in times of pestilence, a healthy person should stay inside the house all day when the wind is in the south, and if it is necessary for him to go out, let him wait until the sun is up in the east.passing southward: The remedies for pestilence that follow. It is to be known by what remedies a man may preserve himself from pestilence. First, the writing of Jeremiah the prophet, it is fitting that a man abandon evil things and do good deeds, and humbly confess his sins. For this is the highest remedy in a time of pestilence: penance and confession to be preferred over other medicines. Nevertheless, I promise you truly, it is also a good remedy to avoid and change infected places. But some may not profitably change their places; therefore, as much as possible, one should avoid every cause of putrefaction, and especially every fleshly lust with women is to be avoided. Also, the southern wind, which naturally infects, therefore, shut windows against the south as it was said before, until the first hour after midday. Then open windows against the north. Of the same cause, every foul stench is to be avoided: stable stinking fields, ways, or streets, and especially.Stinky dwellings and most of stinky waters, where water is kept by six days or two nights, or else there are gutters of water cast under the earth, cause great stench and corruption. In some houses, those who live there die, as it is said before. Likewise, in a place where fruits and coles are putrefying, it makes a noisome savory and stinking smell. Just as the sweet odor of balsam heart and spirits have recreation, so evil savors weaken. Therefore, keep your house from infecting air, for an infecting air most causes putrid facion in places and houses where people sleep. Therefore, let your house be clean and make it clear with burning wood and flames, let your house be made with fumigation of herbs, that is, with leaves of bay tree, juniper, everygreen, wormwood, mugwort, and of the tree of aloes, which is best, but it is there. Such a fumigation taken by the nose.The text opens with references to \"mouche & eres\" (flies and worms) opening the body's entrance parts, causing great replications due to full bodies being lightly infected, as Auce\u0304ne states in the fourth canon. People are advised to avoid crowded places to prevent infection, but when this is not possible, use the following remedies. In the morning, wash a little woolen cloth and eat one or two clean fiber nuts with salt. If these cannot be had, eat bread or a toasted piece soaked in vinegar, especially in troublous and cloudy weather. During pestilence, it is better to stay indoors, as it is not healthy to enter cities or towns. Sprinkle your house specifically with vinegar and roses, as well as leaves of the vine tree, in summer. It is also good to wash your hands frequently with water.Wipe your face with your hands and smell them. It is also good always to savorager things. In the mouth of a pestilence I could not avoid the company of people because of my poverty, curing the sick from house to house. Therefore, I took bread or a sponge soaked in vinegar with the holding it to my mouth and nose, because all unpleasant things stop the ways of humors and allow no venomous things to enter a man's body, and I escaped the pestilence, my fellows supposing I should not live. Here follow the comforts of the heart and of the principal members. The comforts of the heart are these: saffron and avis, along with other herbs, open the inward spirit. They are good among common people where it rarely happens that one is ineffective against another. Also, if a man's eyes are made dim, he should have the aforementioned things in his hand. It is also wholesome that youWash your mouth and hands frequently in the day with rose water and vinegar, or use vinegar if you have no rose water. Use these things and you may go among the people safely. A natural laxative is also a great remedy, or provoke a laxative by using suppositories. Use pippali pestilentiales (piper longum), as they are effective; they can be found in apothecary shops. Keep fire always in your house, as it lessens the impressions of the body and clarifies the air. It is also beneficial for sick people to drink triacle, so take it two times a day with clean wine, clear rose water, or clear ale. Take a quantity of triacle and two spoonfuls of clear wine or rose water or ale, dissolve the triacle in the cup, and drink it. Do not eat until the middle of the day, as the triacle needs time to work. Then choose a good dish with meat, and drink clear wine often during the day but not too much at once, as excessive intake of drink putrefies the body.Humors. Beware of hot things in food, such as pepper and garlic. Though pepper purges the brain from phlegm and specifically the members from harmful humors, it makes much heat, and heat falls into putrefaction. Bitterns are more pleasing than hot odors or savors. Similarly, garlic, though it purges phlegm and puts out all humors, stimulates an appetite and suffers no dry air to enter, yet it troubles the eyes and makes the head hot. Therefore, it is not good to eat garlic. The pestilence often grows from a hot cause. Therefore, all foods, the more they are easily digested, the better. In the morning, eat boiled food or roasted food, avoid broth and potage without eggs. In the time of this sickness, egg dishes are better than others. Also, forbid all fruits except for those that are egg-based, such as cherries, pomegranates, or a little of a pear or apple, for the reason that all fruits induce putrefaction. Eat convenient spices such as ginger, gingerseed, cumin, and mustard.This is a medieval recipe for a sauce for the rich and a note on bloodletting:\n\nsaffron / These are the best ingredients for making a sauce for the rich. Take sage, fillerdbread, nottes, percely, and vinegar. Mix them together. These are good. Let it putrefy. To be merry in one's heart is a great remedy for the health of one's body. Therefore, in times of great pestilence, do not fear death but live joyfully and hope to live long.\n\nLetting of blood once a month can be made / but age or other things prevent it. Pilgrims or weak people have the flyxe. Suffer to let blood in the vein called basilica on the right or left side before etyge. After the incision of the basilica, be merry and drink wine or ale temperately. Do not sleep on the day when the basilica is let but, if you are injured, avoid sleep and be walking and moving. For by sleep towards heat induces poison to the heart and to other special members. So no herb can take away such poison, which should not be if a man would move to and fro. But some would say why.In pestilence time, a body should avoid sleeping right after eating. If a person feels the urge to sleep shortly after eating, they should take a walk in the gardens or fields instead. Aucoin writes that if a man wants to sleep, he must first drink a good draft of ale or wine because sleep draws many humors, and the cool humors are put down by the humors of a good draft. Some may wonder how a man feels when he is infected. I say that a man who is infected eats little food during the day because he is filled with bad humors, and soon after dinner he feels a great desire to sleep and feels very hot under cold. He also experiences great pain in the head, but these symptoms can be alleviated by moving to a new place and either riding or walking, which he cannot do due to the body's sloth and weight. A man who is infected has a strong desire to sleep every hour because the disturbances within the body trouble the spirit of life so much that he always wants to rest and sleep.A man shall know and feel himself infected, and if a body will not believe this, wait in the midst of the day, and then he shall feel a swelling under the arm about the armpit or about the ears. Therefore, see a high and good medicine, prepare wakefulness because of the aforesaid things, for it is plain that the spirit of life rests in sleep, and all the body is venomed here and there. I have proven these things by myself, when a man feels himself infected as soon as he allows himself to be let bled plentifully until he swoons, then stop the vein, for a little letting of blood moves or stirs venom, if a man will not have many veins cut together, then let him suffer the vein to run until the blood draws away, for a little bleeding strongly moves the venom as it is said before. A man, whether infected or not, if let bled, let him forbear sleep all that day until midnight following, and always let blood the vein on the side of the body where the [venom is located].If a swelling appears, make an incision in the opposite arm if it is under the right arm, near the vein called the median cubital vein. If the patient feels any swelling after sleeping, make the incision on the left side instead. If a swelling or movement appears under the right arm, let the patient bleed from the left arm, and vice versa for other parts of the body. The bleeding should be very little and weak. If the patient is able to sleep after the middle of the day, and remains active in the middle of the day, but the swelling grows, do not let the patient be afraid of death.Swellyge puts out all manner of evils and makes a man very whole. And the sooner a swelling may be made, take this medicine as follows: Bruise the leaves of an elder tree, which are fair and large, and put to them mustard which shall be well and strongly ground in a pair of querns. Then, when you have done as I have told you, take and apply a plaster of the aforementioned things, and it will alleviate the aforementioned ailments immediately. Also for the aforementioned swelling, or rising in the neck, or in the arm, or in many other places of a man's body where it appears, take figs of filberd, rew and bruise them together in a mortar, and apply it to the swelling. And if it appears under the left arm, let him bleed in the middle of the same or in the vein above the little finger; if it is about the shoulder, let him bleed about the same side. If the swelling is:If the swelling appears near the thumb on the same hand, or in the vein called the mediana of the same arm, or in the hand on the same side about the little finger, let him bleed in the vein called cephalica on that side. If swelling appears about the ear, let him bleed in the vein called cephalica on the same side, or in the vein between the long finger and the thumb, to prevent many venomous things from entering the brain. Or let him bleed the vein named basilica, if a swelling appears near the little finger. If swelling appears in the shoulders, lessen it with ventosyte, and first let him bleed the vein called mediana, if the swellings are on the back, let him bleed upon the vein called pudicam magna. Some surgeons will put treacle on the swelling, but do not do so, for treacle draws out venom. Therefore drink treacle instead, as it draws out the same. There is another medicine: take syringe, hilworte, or wild tyme mawdelyn.Grasse plantain and a little rye flower, crush these together until the water comes out of it. Mix this water with women's milk and give it to the patient fasting before sleep. These remedies are sufficient to alleviate this great sickness, with God's help, to whom be everlasting praise and glory in the world without end. Amen.\nPrinted by Wynkyn de Worde.", "creation_year": 1511, "creation_year_earliest": 1511, "creation_year_latest": 1511, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "DEmaunde. who bare ye best burden that euer was borne. \u211f. That bare ye asse wha\u0304 our lady fled with our lorde in to egypte. \u00b6 Demaunde. where became ye asse that our lady rode vpon. \u211f. Adams moder de de ete her. \u00b6 Demaunde. who was Adams moder. \u211f. The erthe. \u00b6 Demaunde. what space is from ye hy est space of the se to the depest. \u211f. But a stones cast \u00b6 Demau\u0304de. wha\u0304 autecryst is come in to this worl\u2223de what thynge shall be hardest to hym to knowe. \u211f. A hande barowe / for of that he shall not knowe whi\u2223che ende shall goo before. \u00b6 Demaunde. How many calues tayles behoueth to reche frome the erthe to the skye. \u211f. Nomore but one & it be longe ynough. \u00b6 De maunde e neuerfall on the sondayes. \u211f. There be eyght that is to were ye thre holy dayes after Eester. iii. after whyt\u2223sondaye / the holy ascencyon daye / and corpus crysty daye. \u00b6 Demau\u0304de. whiche ben ye trulyest tolde thyn\u2223ges in the worlde. \u211f. Those be ye steyres of chambres and houses. \u00b6 Demaunde. whiche parte of asergeau\u0304 te loue ye best to warde you. \u211fHis helves. Demand. Which is the best wood and least burns. Vines. Demand. Which is the most profitable beast and that men eat least of. That is bees. Demand. Which is the broadest water and least iodine to pass over. The dew. Demand. What things are it that the more one drinks, the less he passes. It is farts and feces. For whoever drinks a hundred thousand, they shall never pass a drop. Demand. What thing is it that never was or never lay him down. Because he knows not his bed's head from its foot. Demand. Why do men make an oven in the town. For because they cannot make the town in the oven. Demand. What beast is it that has its tail between its eyes. It is a cat when she licks her rear. Demand. Which is the cleanest leaf among all others. It is holly leaves. Demand. Who was he that let the first fart at Rome. That was the arse.Demand. How can a man identify a sheep in a flock by sight?\nDemand. What is it that has horns at the rear end?\nDemand. What is the worst kind of alms to give?\nDemand. Why don't they have as many women in the dance of poles as men?\nDemand. Which is the cleanest occupation?\n\nDemand. How can a man identify a sheep in a flock by sight? (Answer: By sight.)\nDemand. What is it that has horns at the rear end? (Answer: It is a sac.)\nDemand. What is the worst kind of alms to give? (Answer: To a blind man, for as he has received only that, he would wish to be hanged by the neck by the one who gave it to him.)\nDemand. Why don't they have as many women in the dance of poles as men? (Answer: Because a woman is so fearful of her heart that she would rather dance among quick people than die.)\nDemand. Which is the cleanest occupation? (Answer: [Unknown])That is a dauber / he may neither defecate nor eat until he has washed his hands.\nDemand. What day in the year are flies most offensive?\n\u211f. That is on Palm Sunday, when every body have an handful of palm in their hand / they believe it is to kill them with.\nDemand. What time of the year may maidens most freely display their chaste faces in the church?\n\u211f. In Lent season / for then every saint's nose and face is covered so that they smell nothing.\nDemand. What thing is it, the less it is, the more it is feared?\n\u211f. A bridge.\nDemand. Why is it that young children cry as soon as ever they are born?\n\u211f. Because their mother is no longer a maiden.\nDemand. Why is it that a donkey has such a large ear or the egg?\n\u211f. The hen which God made her.\nDemand. Why do an ox or a cow lie down?\n\u211f. Because she cannot fit.\nDemand. What people are they that love not in any way to be prayed for?\n\u211f. They are beggars & poor people whom men say God help them when they ask alms.Demaunde: How many strings go to a goose nest? \u211f. None for lack of feet.\nDemaunde: What time in the year does a goose lay the most eggs? \u211f. When the gander is on her back.\nDemaunde: What was he who flew the fourth part of the world? \u211f. Cain, when he slew his brother Abel, in which time there were but four persons in the world.\nDemaunde: What was he that was begotten or his father, and born or his mother, and had the maidenhead of his grandmother? \u211f. That was Abel.\nDemaunde: What are the three things that the world is most maintained by? \u211f. That is to be by words, herbs, and stones. Why with words man worships God, and as of herbs, all manner of corn that man is fed with, and as stones, one grinds the corn and the other increases the world. Demaunde: What is the age of a field mouse? \u211f. Ayere And a hedge may stande thre mous lyues / and the ly\u00a6fe of a dogge is the terme of thre hedges standynge & the lyfe of a hors is thre dogges lyues / and the lyfe of a man is thre hors lyues / and the lyfe of a gose is thre\nmennes lyues / and ye lyfe of a swanns e eldest syster had one odde apple lefte / and the seconde syster two / and the yongest thrs apples / now these apples lyked the byer soo well that in contynent he came agayne to the yongest syster and bought of her thre apples after thre pens a pece / than had she ten pens / and the secon be thoughte she wolde kepe the same pryce / and solde her two apples for thre pens a pece and than had she ten pens / & ye eldest solde her one apple for thre pens / & than had she ten pens / thus solde they in lyke many apples for a peny and broughte home in lyke moche money. \u00b6 Demaunde. what man is he that geteth his lyuynge bacwarde. res. That is rope maker. \u00b6 De\u2223maunde. what people be the that geteth theyr lyuyn\u2223ge\nmooe bought all loste all \u211fAs myth made an alley and sold it. The shoemaker bought it and lost it. Demand whether it is better to live by theft or by alms deeds. \u00b6 The reward of theft is to be hanged, and if you live by alms deeds, that is by the torments of beggars \u00b6 [This text ends.] Printed at London in Flete Street at the sign of the sun by Wynkyn de Worde. In the year of our Lord 1455. \n\nprinter's device of Wynkyn de Worde.", "creation_year": 1511, "creation_year_earliest": 1511, "creation_year_latest": 1511, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "Charyte has caused our sovereign Lord the King to consider how gracious, merciful, and pleasing it is to almighty God to pray for the souls of those slain at Bosworth Field. Therefore, he has issued his letters patent under the broad seal, desiring all his subjects and lovers to receive favorably the messengers of St. James Chapel, to which the bodies or bones of the men slain in the said field are to be brought and buried, and to give or send something to the same chapel for its building and maintenance, and for the priests and ministers who are found there to sing and read and say masses for the souls. Therefore, every man or woman, single or married, who maintains it and the said priests and ministers, whatever it may be, shall have indulgence and pardon, it being a great grace to the benefactors of it and of all masses in the world.", "creation_year": 1511, "creation_year_earliest": 1511, "creation_year_latest": 1511, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
]