HERE BEGINNETH THE CALENDAR OF Shepardes Newly Augmented and Corrected.  
  

  

¶ Here beginneth the Prologue.  
This book (gentle reader) was first corruptly printed in France and after that at the cost and charges of richard Pynson, newly translated and reprinted, although not so faithfully as the original copy required. Wherefore it is once again overseen and perused, that the same may be at length correspondent to the actors mind and very profitable for the reader, because this book doth teach many things that we be bound to learn and know one pain of everlasting death. As the laws of God showeth how we may know to keep his commandments and to know the remedies to withstand deadly sin, there be many men and women thinketh themself wise, and knoweth and learneth many things, but that they be bound to learn and know, that they know not. ¶ As first the x. commandments of God, and the u commandments of the Church, that every creature that purpose to be saved should learn and know and have them as perfitly as their Pater noster, you people, how will you confess you, and if you break any of the x. commandments, and you know not them. ¶ Truly there is but few that knoweth them, there fore you that do not know them to your diligence to learn them, for you be bound to learn them, aswell as to learn your Pater noster. ¶ For how can you keep our lords commandments and you know them not. And you be bound to break not one of them on pain of damnation, for and if thou break one thou brekest all. Offend the law in one point, and offend in all. For and thou break one thou dost not God's bidding, for he biddeth thee break none. And all that you do in this world here, but if it be of God, or in God, or for God all is in vain, you should not occupy yourself in vain matters, but in reading of good books, for vanity engendereth vain thoughts, and destroyeth devotion to man. What need it you to study on a thing that is naught: study on your sin, and what grace by God in you is wrought. ¶ Also in this book is many more matters, look in the Table here following.   

¶ The table of the calendar of Shepardes.  

¶ This is the table of this present book, of the Shepardes calendar, drawn out of French into english, with many more goodly edditions than be chaptered, newly put thereto.  FIrst the Prologue of the author, that saith how every man may live lxxiiii. years at the lest, and they that die before that term, it is by evil governance, and by violence, or outrage of themself in their youth. 
Cap. primo.  The second Prologue of the great master Shepherd, that proveth in true by good argument all that the first Shepherd saith. 
Cap. two.  ¶ Also a calendar with the figures, of every Saint that is hallowed in thee year, in the which is the figures, the hours, the moments and the new moans. 
Cap. iii  ¶ The table of the movable feasts, with the compound manuel. 
Cap. iiii.  ¶ The table for to know and understand every day in what sign the moan is in. 
Cap. u.  ¶ Also in the figure of the eclyps of the Son and of the moon, the days hours and moments. 
Cap. vi.  ¶ The trees and branches of virtues, and of vices. 
Cap. seven.  ¶ The peyves of hell, and how that they be ordained for every deadly sin which is showed by figures. 
Cap. viii.  ¶ The garden and field of all virtues, that showeth a man how he should know whether he be in the state of the grace of God or not. 
Cap. ix.  ¶ A noble declaration of th● seven. principal petitions of the Pater noster, and also the ave maria: of that three Salutations, which the first made the Angel Gabriel. The second made saint Elisabeth. And the third maketh our mother holy church. 
Cap. x.  ¶ Also the Credo in english of the twelve. articles of our faith. 
Cap. xi.  ¶ Also the x, commandments in english, and the u commandments of the Church catholic. 
Cap twelve.  ¶ Also a figure of a man in a ship, that showeth the unstableness of this transitory world. 
Cap xiii.  ¶ Also to teach a man to know the field of virtues. 
Cap xiiii.  ¶ Also a Shepardes ballad, that showeth his frailty. 
Cap xv.  ¶ Also a ballad of a woman Shepherd, that profiteth greatly. 
Cap. xuj.  ¶ Also a ballad of death that biddeth a man beware betime, 
Cap xvii.  ¶ Also thee x. commandments of the devil, and reward that they shall have that keepeth them. 
Cap xviii.  ¶ Another ballad that saint john showeth in the apocalypse of the black horse that death rideth upon. 
Cap. nineteeen.  ¶ A ballad how princes and states should govern them. 
Cap. xx.  ¶ The trees and branches of virtues, and vices, with the seven. virtues again the seven. deadly sins. 
Cap. xxi.  ¶ Also a figure that showeth how the twelve signs reigneth in man's body, and which be good, and which be bad. 
Cap. x●ii.  ¶ A picture of the Phesnomy of man's body, and showeth in what parts the seven. planets hath domination in man. 
Cap. xxiii.  ¶ And after the numbered of the bones in man's body followeth a picture, that showeth of all the veins in the body, & how to be let blood in them. 
Ca xxiiii  ¶ To know whether that a man be likely to be sick or not, and to heal them that be sick. 
Cap. twenty-five.  ¶ And also here showeth of the replexion of evil humours, and also for to cleanse them. 
Cap. xxvi.  ¶ Also how men should govern them the iiii. quarters in the year. 
Ca xxvii.  ¶ Also how men should do when physic doth fail them, for health of body and soul made in ballad rial. 
Cap. xxviii.  ¶ Also to show men what is good for the brain, the eyen, the throat, the breast the heart and stomach properly declared. 
Cap. xxix.  ¶ Also the contrary to show what is evil for the brain, the eyen the throat the breast, the heart, and the stomach following by and by. 
Cap. thirty.  ¶ Also of the four elements, & the similitude of the earth, & how every planet is one above another, & which be masculine & feminine. 
Cap. xxxi.  ¶ A crafty figure of the world, with the twelve. signs going about, and also of the movings of the heavens with the planets. 
Cap. xxxii.  ¶ Also of the Equinoctial & the zodiac, which is in the ix. heaven. which containeth the firmament & all under it with a picture of a spire. 
Cap. xxxiii.  ¶ Of Soltition of Summer, and solstition of winter, with a figure of thee zodyake. 
Cap. xxxiiii.  ¶ Of the rising & descending of the signs in the horizon. 
Cap xxxv.  ¶ And also of the division of the earth, and the Regions, with a picture of the mobile. 
Cap. xx●●i.  ¶ Of the variation that is in many habitations and Regions of the earth● Capitulo. 
Cap. xxxvii.  ¶ Also of thee twelve. stars fyxed, that showeth what shall happen unto them that be born under them. 
Cap. xxxviii.  ¶ Also a figure of the twelve. hours, as much in earth is in heaven. 
Cap. xxxix.  ¶ Also pictures of the seven. planets, to know what hour that they do reign the day and night, that telleth which be bad and which be good, & show the how the cildrens shallbe disposed that shallbe born under them. 
Cap. xl.  ¶ Also pictures, of the iiii. complexions to show and know the condition of each complexion, and to know by a man's colour what he is of any of all iiii. and how he is dyspoed of nature. 
Cap. xli.  ¶ Also here followeth the judgements of the man's face & body, as Aristotel written to king Alysaundre the conditions of man, and the properties in the visages of man, but by the grace of God, good conditions, grace prayers, fastings and blessings these u withstand unkyndely condition. 
Cap xliii.  ¶ Also a picture of the Pomyawe, that showeth a man to know every hour of the night what is a clock, before midnight and after. 
Cap. xliii.  ¶ Also then followeth pyctures of the impressions of the aere, of the fleeing dragon, and the leaping kyddes, the way to saint james, and the seven stars of the burning pillar, and of the fiery spear, and of the flaming bushes or trees that other while faileth, and the fleeing star, & the blazing stars, and of five tailed stars, and of the bearded star with the epatyfe of athodner stone. 
Cap. xliiii.  ¶ Also how the moon changeth twelve. times in the year, so likewise man's conditions changeth xii times in the year. 
Cap. xlv.  ¶ Of the commodities of the twelve. months in the year, with the twelve. ages of man. 
Cap. xlvi.  ¶ Of an assault against a snail. 
Cap. xlvii.  ¶ Also followeth the meditation of the passion of our Lord jesus Christ, that Shepardes and simple people aught to have in hearing of their divine service. 
Cap. xlviii.  ¶ The saying of the dead man. 
Cap. xlix.  ¶ Also certain orisons and prays, and first a division theologycall on a question to know if prays, orisons, and suffrages done for thee souls in purgatory, been meritorious and available for their health & deliverance. 
Capitulo l  ¶ How every man and woman aught to cease of their sins at the swooning of a dredable horn. 
Cap. li.  ¶ To know the fortunes and destinies of a man born under the xii signs, after Ptolomens' prince of Astronomy. 
Cap. lii.  ¶ Also followeth the twelve. months with the pictures of the twelve. signs, that showeth the fortune of men & women that be born undet them, so that they know in what month and day they were born. 
Cap. liii.  ¶ Also here telleth of the ●. christian nations, that is to say, to show the certain points that much heathen people do believe of our faith, but not in all and therefore we begin first with our faith. 
Cap. liv.  ¶ Also followeth a few proverbs. 
Cap. lv.  ¶ The auctor's ballad. 
Cap. lvi.  ¶ Also a good drink for the pestilence, which is not chapterede. 
Cap. lvii.   
¶ Thus endeth the table of his present book.   

¶ additions.  
¶ The art, scyencye, and practycke of the great calendar of Shepardes, by example right fertile, and profitable unto all manner of people, and easy to be understand by man's wit, with divers additions newly adiusted there to, as hereafter followeth.   

¶ A great question asked between the Shepardes touching the stars, and an answer made to the same.  
THe Shepardes in a morning afore thee day being in the fields, beheld the firmament that was fyxed full of stars, one among the other said to his fellow. I demand of thee how many stars be on the twelve parties of the zodiac, that is under one sign only. The other shepherd answered and said. Let be found a piece of land in a plain country, as upon the plain of Salysbury, & that the said piece of land be xl. mile long and xxiiii. mile broad. After that let take great long nails with great broad heads, as the nails been that be made for cart wheels, as many as shall suf●fyse for the said piece of land. And let the said nails be stricken unto the heads in the said piece at land, four fingers broad one from the other, till that the piece of land be covered over from one side to the other. I say that there be as many stars contained onder one sign only, as there should b● nails stick in the foresaid piece of land, and there is as many under ech● of the other, & to the equypolent by the other places of the firmament. ¶ Th● first Shepherd demanded how will't thou proof it. ¶ The second answered and said that no man is bound ne held to prove things vnpossible● & that it aught to suffice for Shepardes and touching this matter to believe simply without to inquire over much, of that their predicessours' Shepardes have said afore.  
¶ Thus endeth the Astrol●●gy of Shepardes, with th● knowledge that they have o● the stars, planets, and movings of the skies.  
¶ And here after followeth the saying of the Shepa●●de to the ploughman.   


¶ How ploughman should do.  
PErs go thou to plough, and take with the thy wife  
Delve and draw, sow barley wheat and rye,  
Of one make x. this is perfit life.  
As saith Aristotle, in his philosophy  
Thou need not study to know Astrology  
For if the whether be not to thy pleasance  
Thank ever God, of his divine ordinance.  
¶ Thus endeth the ploughman.   

¶ The author.  
 
¶ In the end of this book  
Who so list for to look  
Therein shall he see  
A ballad that saith this.  
He that many books redes  
Cunning shall he be  
Wisdom is soon caught  
In many leaves it is sought  
And some doth it find  
But sloth that no book bought  
For reason takes no taught  
His thrift comes behind  
And many one doth say   

 
That clerks ne tell may  
What shall befall  
They that this do report  
Be of the peevish sort  
That little good can at all  
They know that drink doth slake the thirst  
And when their eyes is full of dust  
Yet may they sit and sheale peason  
For and clerks show them books of cunning  
They bid them lay them up a sonning  
Unto other season.   

 
And if we speak of Astronomy  
They will say it is a great lie  
For they can no other reason  
But all that knoweth good and better  
As gentlemen that loveth sweet and swetter  
Wisdom with them is not geason.    

¶ The prologue of the author that put this book in writing.  
 
AS here before time there was a Shepherd keeping sheep in the fields, which was no clerk, ne had no understanding of the letterall sense, nor of no manner of scripture nor writing, but of his natural wit and understanding said. How be it that living and dying be all at the pleasure of almighty God, yet man may live by the course of nature lxxii. years or more: this was his reason. And he saith as much time as a man hath to grow in beauty, length, breadth, and strength. So much time hath he to wax old, and feeble to his end: But the term to grow in beauty, height, and strength, is xxxvi. year and the term to wax old, feeble and week, and turn to the erthward, which is in all together lxxii. year, that he ought to live by course of nature. And they that die before this time, often it is by violence and outrage done to their complexion & nature. But they that live above this term is by good regiment & ensygnements, after the which a man hath governed himself. To his purpose of living and dying, the said Shepherd saith that the thing that we desire most in this world is to live long, and the thing that we most fear is to dye soon, thus he travailed his understanding, and made great diligence to know and to do things possible and requisyce for to live long, hole, and joyously, which this present composte & calendar of Shepardes showing and teaching, ¶ Wherefore we will show you of the bodies celestial, and of their nature and movings, and this present book is named the compost, for it comprehendeth sully all the compost, & more for the days hours and moments, and the new moons, and the eclyps of the son & the moon, and the signs that the moon is in every day, and this book was made for them that be no clerks to bring them to great understanding. He said also that the desire to live long was in his soul, the which always lasteth, wherefore he would that his desire were accomplished after his death as a fore. He said sith the soul dieth not, & in her is the desire to live long it should be an infallible pain, not to live after death as afore, for he that liveth not after his corporal death shall not have that, that he hath desired: that is to wit to live long, and should abide in eternal pain if his desire were not accomplished. So concluded the said Shepherd necessary things for him and other to know and do that which appertained to live after death as afore. And truth it is that he the which liveth but the life of this world only, though he lived an hundred year, he lived not properly long, but he should live long, that the end of this present life should begin the life eternal, that is to say the life everlasting in heaven. So a man aught te perform his life in this world corporally, that they may live spiritually with out end. For as he said one shall live everlasting without dying, and when he hath the perdurable life and shallbe perfit. ¶ And also by this point and none otherwise shallbe accomplished the desire of long living ●n this world. The foresaid Shepherd also knowledged, that the life of ●his world was soon past and go: wherefore this Shepherd thought that xxii. years here in this vale of wretched misery is but a little & a small term 〈◊〉 life, to the everlasting, the which never shall have ending. And therefore he saith, he that offereth himself, here to live virtuously in this world. After this life he shall receive the sweet life that is sure & lasteth ever without end. For though a man lined here a HUNDRED years and more, it is but a little term to the life to come. Therefore saith this Shepherd. I will live soberly with these small temporal goods that jesus hath lent me, & ever to exile the desire of worledly riches and worldley worship. For they that laboureth for it, and have love to their goods, & vain worshyppes, Often it departeth man fro the heavenly treasure. It sh●tteth man's heart that God may not enter and byldeth man a place of no rest in the low land of darkness.   

¶ Here after followeth an other Prologue of the master Shepharde, that showeth & proveth the auctor's prologue true that is before rehearsed, & so the Shepardes dispute one with another, but this that followeth the master Shepherd saith to the other of the division of this calendar. Capitulo two.  
¶ Here beginneth the master Shepherd.  
IT is to be understand, that there be in the year four quarters that is called Vere, Hiems, Estas, and autumnus. Thief be the iiii. seasons in the year. as primetimes is the springe of the year, as Feu●ryere, March, and april. These three months.  
¶ Then cometh Summer, as May, june, and july: and those three months, every herb, grain and tree is in his kind, and in his most strength & fairness even at the highest.  
¶ Theu cometh Automne, as August, Septembre, and October, that all these fruits waxeth ripe, and be gathered and howsed.  
¶ Then cometh Novembre, December, and january, and these three months be in this winter, The time of little profit. We Shephardes say that the age of a man is lxxii years and that we liken but to one hole year, for ever more we take vi. year for every month, as janyvere, or Feverycre, and so forth, for as the year changeth by the twelve. months, into twelve. sundry manners so doth a man channge himself twelve times in his life, by twelve ages, & every age lasteth vi. year, if so be that he live to lxxii. for three times six maketh eighteen, and two times six maketh xxxvi. And then is man at the best and also at the highest, and twelve times six maketh lxxii and that is the age of a man.  
¶ Thus must you reckon for every month six year, or else it may be understand, by the four quarters and seasons of the year. So is divided man in to four parties, as to youth, strength, wisdom, and age: He to be xviii. year young xviii. year strong xviii. year in wisdom, and the fourth xviii. year to go to the full of the age of lxxii.  

¶ And now to show how man changeth xii times even as the twelve. months do.  
TAke the first vi. year for january, the which is of no virtue nor strength in that season nothing on the earth groweth. So man after he is born till he be two year of age is without wit strength or cunning, & may do nothing that profiteth.  
¶ Then cometh February, & then the days begenneth to wax in length, and the son more hotter, than the fields beginneth to wax green: So the other six years till he come to twelve, the child beginneth to grow bigger and serve and learn such as is taught him.  
¶ Then cometh March, in the which the labourer soweth the earth & planteth trees, & edifyeth houses, the child in these vi. years, waxeth big to learn doctrive and science, & to be fair and honest, for than he is xviii years of age.  
¶ After that cometh April that the earth and the three is covered in green and flowers, and in every party goods increaseth habundauntly, then cometh the child to gather the sweet flowers of hardiness, but then beware that the cold winds and storms of vices beat not down the flowers of good manners, that he should bring man to honour, for than he is xxiiii. years old  
¶ Then cometh may, that is both fair and pleasant, for then birds singeth in woods end forests night and day, the son shineth hot, and as then is man most joyful and pleasant, and of deliver strength, and seeketh plays, sports, and lusty pastime, for than is he full thirty. year.  
¶ Then cometh june, and then is the Son hyest in his meridiornall, he may ascend no higher in his station, his glemeringe golden beams ripeth the corn, and when man is xxxvi. year, he may ascend no more, for then hath nature given him beauty and strength at the full, and rypeth the sedes of perfit understanding.  
¶ Then cometh july, that our fruits been set a sonninge, and our corn a hardening, but then the son beginneth a little for to descend downwards so man then goth fro youth toward age, & beginneth for to aquaynt him with sadness, for than he is xlii. year.  
¶ After that than cometh August: then we gather in our corn, and also the fruits of the earth. And then doth man his diligence to gather for to find himself withal, in the time that he may nother get nor win, and then after that vi. years is he xlviii year old.  
¶ Then cometh Septembre: that wines be made, and the fruits of trees be gathered. And then therewithal he doth freshly begin to garnish his house, and make provision of needful things, for to live in winter which draweth very near, and then is man in his most joyful and courageous estate prosperous in wisdom, purposing to gather and keep as much as should be sufficient for him in his old age, when he may gather no more, and these vi. years maketh him liv. years.  
¶ And then cometh Octobre: that all is into the foresaid house gathered but corn, and also other manner fruits. And also the labourers soweth new sedes in the earth, for the year to come. And then he that soweth naught, shall naught gather. And then in there other vi. years a man shall take himself unto God for to do penance and good works, and then the benefits the year after his death, he may gather and have spiritual profit, and then is man full in the term of lx. years.  
¶ Then cometh Novembre: that the days be very short, and the son in manner giveth little heat, and the trees leseth their leaves. The fields that were green look whore and grey. Then all manner of herbs be hide in the ground and then appeareth no flowers. And then winter is come that the man hath vn●derstandinge of age, and hath lost his kindly heat and strength: His teeche begin to rot and also to chattre: and then hath ho no more hope of long life, but desireth to come to the life everlasting, and these vi for this mouth maketh him lxvi years.  
¶ Then cometh Decembre: full of cold with frost and snow, with great winds and stormy wether, that a man may not labour nor naught do: the son is then at the lowest that it may descend, them the trees & the earth is hi● in snow, them it is good to hold them nigh the fyre● & to spend the goods that they gathered in summer. For than beginneth man's hear to wax white and grey, and his body crooked & feeble, & then he leseth his perfit understanding and that vi. years maketh him full lxxii. years, and if he live any more it is by his good guiding and dyeting in his youth. How be if, it is possible that a man may live till he be an hundred year of age. But there is but few that cometh thereto.  
¶ Wherefore I Shepherd said moreover, that of living or dying the heavenly bodies may s●ere a man both to good and evil without doubt of assuce●ie. But yet may man withstand it by his one free-will, to do what he will himself good or bad evermore. Above the which inclination is the might and will of God, that longeth the life of man by his goodness, or to take it short by his justice.  
¶ Wherefore we will show you of the bodies celestial, and of their nature and movings, and this present book is named the composte, for it comprehendeth fully all the compost and more for the days, hours, and moments and the new moons, and the clips of the sun and the moon, and of the signs that the moon is in every day, and this book was made for them that be no clerks, to bring them to great understanding.  
¶ And this calendar is divided in u parts.  
¶ The first of our signs of the compost and the calendar.  
¶ The second is the tree of vices with the pains of hell.  
¶ The third is the way of health of man: the tree of virtues.  
¶ The fourth is physic and governance of health.  
¶ The fift is astrology and physiognomy, for to understand many disceavynges, and which they be. By likelihood, the which by nature are inclined and can do them as you shall read or you come to the end.  
¶ For to have the Shepardes understanding of their calendar, you should understand that the year is the measure of the time that the Son passeth the twelve. signs, returning to his first point, and is divided in the twelve. Months.  
¶ As janyvere, February, March, and so forth to December.  
¶ So the son in these twelve. months passeth by twelve. signs one tyme.  
¶ The days of his entering into the signs in the calendar, and the days, also when he parteth the year, as the twelve. months into lii. weeks. CCC.lxv. days, and when by sixth is, it is three score and vi. one day and xxiiii. hours, every hour lx. mynnets'. After these divisions, you must understand for every year three things.  
¶ The first speaketh of golden number.  
¶ The second of the letter dominical.  
And the chyrde is the letter tabuler, in the which lieth all the chief knowledge of this calendar, For the which letter and number to understand all that they would, whether it be past or to come, you shall put three figures after the calendar, of the which: the first shall show the valour and declaration of the two other, and it is to be understand that in four years, there is one by ●exte, the which hath one day more than other, and also hath two letters Dominicals sygned in one of the foresaid figures, and changeth the late day of saint matthew, the which is vygyl, and is put with the day upon on letter by himself.  
¶ Also the letters Feryals of this Calendar, is to be understand as they 〈◊〉 the other calendars, before the which are the numbers, and the other three o●●ter the letters ferials. first for because the letters dyscendeth low, is th● golden number above the day of the new moon. And the which to be th● hour & moments of the said month, which when they are in service before noon of the day above there. And when they are black service for afte●●noone of the same day in the places of the number, betokeneth that nomb●● where it is. The natural day is to be understand fro midnyghte to my night xiiii. hours, and shall serve the said numbers for the letters Fer●●als xix year complete from the year that this calendar was made. M. CCC● xcvii. unto the year. M. cccc. and xuj. In the which year shall begin 〈◊〉 to serve this golden number, and the other numbers after the letters Feryal● all in the manner as they be before for the other nineteeen. years.  
¶ And all the remnant of the compost, and of the calendar is perpetua●● For the golden number, so shall they be xxxviii year, of the which years. M CCCC. xcvii. is the first. ¶ The feasts of the calendar are in their days of the which the solenuel are in read and storied in the unity, nigh the which unity in the end of the bodies above every day is one letter of the A.b. for understand in what signs is the moon that day. ¶ And yet t●● said letters and the rybryshe, for the which shallbe one figure before t●● calendar, which shallbe show how they should understand it. This ye●● of this present calendar, which began to have course the first day of Ian●●uere. M.CCC.xcvii. In the which reigneth for the golden number xv●● The letter domycall A. The letter tabuler f. and b. In the first lives a●● their figures nearest the golden number xuj. the year of this calendar.  
¶ To know the letter dominical by the verse underneath. 
Filius esto dei celum bonus actipi gratis.   
Or by these other verses here following. 
Fructus alit Canos el gelica bellico danos.  
El genitir bona dat Finis amara cadat.  
Dat floris anni caler eius Gaudia bustia busti.  
Cambit edens griffo boabel dicens fiat agur.   
For to set the month. 
A, dam, de, ge, bat, er, go, ci, phos, a, dri, phos.   
For the golden number, and the new Moon. 
Ter, nus, un, din, nod, octo, sex, quinque, tread, ambo, ve, cem, doc, Septem, quin, quar, tus, doc, io, ta, not, vem, vi, quat.    

An ingenious practice or Compost of Shepardes.  
Newly and subtly Shepardes have found a short practic, for to know the golden number, the letter dominical, and the Tabuler letters as ensueth, the which for subtility is difficile to be understanded, if first it be not showed by such as understand it well, but as to this it behoveth not to tarry and travail for cause of the figures that ensigneth and showeth how to found & know the said practic.  

Finis canos agur eius bona fructus  
Dicens anni et bellica griffo daunt amara  
El cambet gaudit dat alit fiet colour  
Genitrix danos boabel flores cadat gelica  
Edens busti.   

Four secrets of the Compost of Shepardes.  
Mobilis alta dies t, currens aurens octo  
Sexdeno cum d, non erit inferior  
B, veneris sancta, sed quinque tredambo maria  
Nec erit in tolo dicens similis simul octo.    

The manner to know the feastful days on the hand and on what days they been.  
WHo so will know on his hand when the holy days falls, take heed of the same letters. A.b.c.d.e.f.g. The days of the week been vii One for sunday, and for the other days vi Put them in the joints of the left hand on four fingers, and with the right hand they aught to be marked for the more certainty. A.b.c. on the back of the hand, and g. above d.e.f. within the hand. Then you aught to know in what place every month should be. A little after dam of g.b. E g.c. been on the month on the little finger. F.a. on the leech finger. February and March on the leech finger together. April on g. May on b. june on the middle finger above e. july upon g, and August upon c. September upon f. October on a. of the fourth finger. Then November above d, and December above f. of the little finger. And thus the twelve months be set on the fingers.  
After bran, pen, cru, lucy, the Imbre days been set truly.  
In each of these two lines here under, be as many syllables as there be feast full days in the year, and every day aught to be set on the joints of the left hand, as is showed here in this present book.  


january.  
Cir, oh, ia, nus, e, pi, lu, fe, lafoy, nus, et, ken, fe, man, mar, an.  
Pis, ca, fab, ag, vin, cen, ti, pau, lum, iul, ag, que, ba, tiled.   

February.  
Bre, pur, blas, et, a, we, fe, bru, oh, sco, lafoy, sti, ca, va, lent.  
Iul, con, iun, ge, tur, cum, pe, tro, math, so, ci, e, tur.   

March.  
more, sed, marci, us, bal, to, duth, kes, con, gre, go, ri, um, bo.  
Pat, ed, ward, cuth, be, ne, ca, pe, ma, ti, am, ge, ●i, tri, cem.   

Apryll.  
Gil, gip, ric, et, am, bro, si, i, dat, april, le, on, eu, fe, ti, burr, ci.  
Post, all, phe, fe, sta, ge, or, mar, ci, que, vi, ta, lis.   

May.  
Phi, li, crew, may, i, on, la, tin, nic, bor, de, ne, re, i, que.  
Post, e, a, done, se, qui, tur, postfal, phe, sest, ta, ger, ad, en, pe, que.   

june.  
Nic. mar, iu, bo, ni, sa, med, co. lum, bar, ba, ci, va, vi, ti.  
Bo, mar, marg, ed, ward, si, mill, lafoy, ba, el, io, le, on, pe, pau.   

july.  
sir, ui, iul, mar, ti, ni, though, me, que, fra. be, dic, ti, suth, un, ken.  
Are, nul●, marg, prax, mag, ap, cris, ia, an, dor, same, sun, ob, gre.   

August.  
Pe, steph, an, gust, trans, do, ci, ro, lau, ti, burr, ri, ip, on.  
Sump, ta, sit, amag, ni, bar, though, lo, ruff, ag, io, oon, fell, on, cut.   

September.  
E, gis, sep, tup, dert, ha', bet, not, gortgon, pro, thy, que, crut.  
Lam, bariti, qm, math, ma, mar, te, cle, far, cyp, da, con, mich, ier.   

October.  
Rem, lo, fran, ci, fi, mar, tunt, dig, er, a, ni, a, ed.  
Post, lu, cas, iu, in, de, ro●ma, cris, pi, ni, si, not, nis, quin.   

November.  
Am, nis, tunc, san●, t●, le, oh, mar, ti, bri, ci, a, ni, a, ed.  
Pre, te, cle, gri, ka, li, ni, a, que, sat, an.   

December.  
E, le, gi', bar, ba, ni, co, con, ●ep, et, ki, ce, i, all, ma.  
O. sa, pi, en, que, tho, mas, pro, pe, not, steph, io, tho, me. sil.     

How every month praiseth itself of some good property.  

january.  
 
I Make me to be called january  
In my time is great storms of coldness  
For unto me no month of the year  
May compare if I advance me doubtless  
For in my time was, as clerks do express  
circumcised the Lord omnipotent  
And adoured by kings of the Orient.   

February.  
I am February the most hardy  
In my season the pure mother virginal  
Offered her son in the temple truly  
Making to God a present special  
Of jesus Christ the king of kings all  
Between the arms of the bishop Simon  
To whom pray we to have his remission.   

March.  
March am I called in noblesse flourishing  
Whiih among months, am of great noblesse  
For in my time all the fruits do bud and springe  
To the service of man in great largesse  
And leuf is in, the time of holiness  
That every man aught to have repentance  
Of his sins done, by long continuance.   

Apryll.  
Among all months, I am lusty April  
Fresh and wholesome, unto each creature  
And in my time the dulcet drops distill  
Called crystal as poets put in scripture  
Causing all stones the longer to endure  
In my time was the resurrection  
Of God and man by diui●e election.   

may.  
Of all the months in the year I am king  
Flourishing in beauty excellently  
For in my time, in virtue is all thing  
Fields and meads spread most beauteously  
And birds sing with right sweet armony  
Rejoicing lovers with hot love all endued  
With fragrant flowers, all about renewed.   

june.  
 
Who of my season taketh right good heed  
Aught not at all, my name to adnull  
For in my time, for all the commons weed  
From sheep is shorn, all the flesh and wool  
And had in merchandise, by great ships full  
Over the sea, wherefore we aught to pray  
Unto our Lord, and thank him night and day.   

july.  
If that my time were praised all a right  
Among all months I am one of the chief  
For I enripe thorough my great force and might  
Fruits of the earth, to man and beasts relief  
Feeding horses, kine, muttons, and strong beef  
With other properties that I could tell  
But I must pass I may no longer devil.   

August.  
I am named the hot month of August  
For redolent heat of Phoebus' brightness  
In my time each man aught for to have lust  
To labour in harvest, with great business  
To reap and sheaf, eschewing idleness  
And rise early with perfit diligence  
Thanking our Lord of his great providence.   

September.  
Who can my name perfitly remember  
With the commodities of my season  
Aught of right to call me September  
Plenteous of goods by all manner reason  
As wheat, rye, o●es, beans, ●ytches, and peason  
Of which fruit every man aught to have in store  
To live directly, and thank our Lord therefore.   

October.  
Among the other October I height  
Friend unto vintner's naturally  
And in my time Bacchus is ready dight  
All manner wine to press and clarify  
Of which is sacred as we see daily  
The blessed body of Christ in flesh and blood  
Which is our hope, refection and food.   

 
I November will not abide behind  
To show my kindly worthiness and ure  
For in my time the blasts of the wind  
Abateth leaves and stedeth their verdure  
Wherefore every prudent creature  
Aught for to live right as they would dye  
For all thing taketh end naturally.   

December every man doth me call  
In whose time the mother inviolate  
Delivered was in an old ox stall  
Of jesus Christ Gods own son incarnate  
Wherefore I think me the most fortunate  
Of all the other, to whom pray we then  
That we may come unto his bliss. Amen.   〈…〉 

The first Primetime that thus doth begin  
From mid February unto mid May  
And from mid May, summer is entered in  
To mid August, and then is harvest day  
And from that time, Winter entereth always  
On saint Clement day, who so taketh heed  
And mid February it faileth in deed.   
Thus endeth the praise of the twelve months, with the beginniuges and ends of the four quarters. And after followeth the figure for to know in what sign the Moon is every day.   

〈…〉 and the declaration is of the letters of the sign of the ka 〈…〉  
Aries y n c v l ꝰ s h z p e u m a s i & cue f Aries z o d u m a s i & cue f x n b t k ꝰ r g Aries & p e x n b t k ꝰ r g y oh c v l a s h Taurus ꝰ cue f y oh c v l a s h z p d u m b s i Taurus a r g z p d u m b s i & cue e x n c t k Gemini b s h & cue e x n c t k ꝰ r f y oh d v l Gemini c s i ꝰ r f y oh d v l a s g z p e u m Cancer d t k a s g z p e n m b s h & cue f x n Cancer e v l b s h & cue f x n c t i ꝰ r g y oh Leo f ● m c t i ● r g y oh d v k a s h z p Leo g x n d v k a s h z p e u l b s i & cue Leo h y oh e u l b s i & cue f x m c t k ꝰ r Uirgo i z p f x m c t k ꝰ r g y n d v l a s Uirgo k & cue g y n d v l a s h z oh e u m b s Libra l ꝰ r h z oh e u m b s i & p f x n c t Libra m a s i & p f x n c t k ꝰ cue g y oh d v Scorpio n b s k ꝰ cue g y oh d v l a r h z p e u Scorpio o c t l a r h z p e u m b s i & cue f x Sagittarius p d v m b d i & cue f x n c s k ꝰ r g y Sagittarius cue e u n c e k ꝰ r g y oh d t l a s h z Sagittarius r f x oh d f l a s h z p e v m b s i & Capricornus s g y p e g m b s i & cue f u n c t k ꝰ Capricornus s h z cue f h n c t k ꝰ r g x oh d v l a Aquarius t i & r g i oh d v l a s h y p e u m b Aquarius v k ꝰ s h k p e u m b s i z cue f x n c Pisces u l a s i l cue f x n c t k & r g y oh d Pisces x m b t k m r g y oh d v l ꝰ s h z p e Pisces y n c v l n ss h z p e u m a s i & cue f  
By this figure here above, a man may know in what s●gne the Moon is every day, and the declaration is of the 〈◊〉 letters that been in the calendar at the ends of the lines, and be named the letters of the signs, wherefore mark well first the letter of the calendar on the day that we would have, then look out the said letter in the figure here above in the line discendinge under the golden number that runneth.  
Then look at the head of the lines, where as is written the names of the signs, and it that beholdeth directly overthwart the figure to the said letters is it that the Moon is in that day. And like as one golden numbered for a year, so the said line under the golden numbered serveth alone for the same year as in the year of his calendar we have xvi for the golden numbered, the line under xvi serveth all the said year, and when we have xvii the line under xvii shall serve to the year that xvii is for the golden numbered, and so forth of the other.  
VT celum signis presurgens est duodenis  
Sichominis corpus assimulatur eyes  
Nam caput et facies. Aries sibi gaudit habere  
Gutturus et coll●ius tibi. Taure detur  
Brachia cum manibus. Geminis sunt apta decentur  
Naturam Canc●i pectoris aula gerit  
At Leo vult stomacum renis sibi vendicat idem  
Sed in testinis Uirgo preesse petit  
Ambas Libra nates, ambes sibi vendicat hancas  
Scorpio vult anum vultque pudanda sibi  
Ind Sagittarius is coxis vult dommari  
Amborum genum vim Capricornus habet  
Regnat in aquario crurtum vis apta decentur  
Piscibus et demum congrua planta pedum.  
Saturnus niger. jupiter ●iridis. Mars rebeus est. Sol croteus. Venus' albus. Marcurius et Luna varti sunt dum quisquis regnat nascitur, puer sic coloratus.  

The declaration of the latin here above.  
THat is to say, that the xii signs hath domination over the body of man divided by the parts, as the signs divideth the firmament, and every sign beholdeth and governeth the parts of the body, so as it is said above, and afterward shall be showed by figures, and is declared more plainly and faithfully. Such like of planets is said of their colours, but of their natures and properties of the parts of the bodies the which governeth and beholdeth, more at full shall you hear at length.  
Also of the xii months natures, March, April, and May, are very hot and moist, that signifieth blood and air. june, july, and August, is summer and signifieth hot and dry choler, manhood, and fear. September, October, and November, is harvest, and betokeneth cold and dry, and age, melancholy and earth. December, january, and February, is winter, and betokeneth cold and moist, childhood, phlegm, and water.   

 
CAlled I am javyuere the cold  
In Christmas season good fire I love  
young jesus, that sometime judas sold  
In me was circumcised for man's behove  
Three kings sought the son of God above  
They kneeled down and hid him homage with love  
To God their Lord that is man's own brother.     

¶ Hereafter followeth a calendar with the figures of every saint that is hallowed in the year, in the which is the figures, the hours, the moments, and the new Moons. Capitulo iii  

 
In iano claris, calidisque cibis potiaris  
Atque decens potut, post fercula ●it tibi notus  
Ledit enim medo tunc potatus ut bene credo  
Balnea tucius intres, & venam scindere ●ures  
      a iiii ix b three xvii Octava sancti Stephani b v seven c   Octava saniti Bohannis c   d   Octava sanctorum Inno. d ● two e seven lvii Octa. sancti Thome mar. e   f    f iiii twelve g   Felicis et janua g    ix xvii Sancti Luc●ani h  xxxvii b   Sancti judiii i  iiii c viii xlii Pauli primi eremite k vi xiii d iiii xuj Lini epis. l   e   Archadii martyrs m viii vi f o xxxv Sancti Hilarii n   g   Felicis presbyteris o five xxxiiii  i viii Sancti Mauri abbatis p   b viii two Sancti Marcelli epis. cue   c   Sulpitii episcopi r xi xli d o xuj Sancte Pisce virgins s ix xlii e   Hulstani episcopi s v xi f   Fabiani et Sebastiani t   g v li Sancte Agnetis v o xxxiii    Uincentii martyrs v   b iiii xiii Sanci Emerenciani x   c   Sancti Timothei y   d    z two xvii e   Policarpii episcopi &   f vi xlv juliani episcopi ●  xxi g   Agnetis secundo a  xx    Ualerii epis. et mar. b vi xxxv b vi xxviii Batilde virgins c   c   Saturnini & Uictoris d  

i  
vi  
xv  
xiiii  
xvii  
xxi  
twenty-five    

Nascitur occulta, sebris Februario multa  
Potibus et escis, si caute vivere velis  
Tuuc cave frigorem de policy ●unde cruorem  
Fuge mellis fawm pectoris qui morbos curabit  
  d   Brigidi et Ignacii e o vi e viii xxxi ●urificatio beat Marie f   f   Sancti Blasii episcopi g   g  twenty-five Sancti Gilberti epis. h     xxvi Sancti Agathe vir. i three lviii b   Uedasti et Amandi k oh iiii c x lv Sancti Anguli vir. l vi lix d seven liv Pauli episcopi m   e   Sancte Appollonie vir. n   f    o   g i liv Eufrasie virgins p      Sancti Eulalie cue   b seven xxxv Sancti Wulfranni r   c   Sancti Ualentini epis. s xiii lv d two xxvi Faustiniet joniti s o xxxiii e   Julian virgins t seven xli f o xxxiii Policronii epis. et mar. v   g viii xxxix Simeonis epis. et mar. u    xv xxxi Sabim et juliani mar. x   b iiii lix Mildrede virgins y   c   Sanctorum. lxix. z   d   Cathedra sanctl Petri &   e   Policarpi. ꝰ   f seven i  a   g   Inuentio sancti Pauli b i xlii    Sancti Nestori mar. c o ix b viii liii Sancti Augustini d   c   Oswaldi episcopi & con. e  
It is to be noted that the golden numbres showeth the days, hours, and minutes of the new Moons. The read numbers for the fore noon, and the black for the after noon on the same days that the numbers demonsireth.  
two  
three  
xiiii  
twelve  
xxii  
xxiiii   

 
Martius humores, gignit variosque dolores.  
Sume cibum pure, cocturas si placet ure  
Balnea sunt sa●a, s●d que supe●stua vana  
Vena nec addenda●nec potio sit tribuenda  
viii xxxvii d   Sancti David epis. f   e oh l Sancti Cedde episcopi g   f i xl●i Martini et Asteri h   g   Sancti Adriani mar. i x lviii    Foce, Eusebii, Perpetue k   b   Uictoris et Uictorini l  ix c o twelve Perpetu● et Felici m ix nineteeen d ix lvi Depositio sancti Felicis n   e   Quadraginta mar. o   f   Sancte Agapite vir. p o xli g two xlvi Equinoc. cue      Sancti Gregorii epis. r vi xlv b   Theodore marti. ●   c    s li twelve d i xxxiiii Sancti Longini mar. s i xlii e xviii xxx●ii Bonifacii epis. t ix xxxv f x xxxiii Patricii episcopi v   g   Edwardi regis u      joseph sponci Marie x five seven b o liv Sancti Cuthberti y   c   Benedicti abbatis z   d   Affrodosii episcopi &   e   Theodori presbiteri ꝰ vi iiii f   Agapiri martyrs a   g    b three vi    Castoris martyrs c  xlviii b ix xlix  d   c   Dorothee virgins e seven xlix d   Quintini martyrs f   e  xlv Sancti Qui●ini mar. g oh xv f o xl Adelini episcopi h  

iiii  
twelve  
xiii  
xxi  
xx●    

 
Hic probat in vere, vires Aprilis habere  
Cuncta nascuntur, pori tunc ape●●un●ur  
In quo scalpescit, corpus s●nguis quoque crescit  
Ergo saluatur, venture cruorque minuatur.  
  g   Sancti Gisdardi i x two   xlvii Marie Egiptiace k   b   Richardi episcopi l oh xx c i xiiii Ambrosii episcopi m x li d x lv Sancti Martini n   e   Sixte episcopi o x lviii f   Eufemie virgins p two lix g i xlii Egesippe et fociorun eius cue      Perpetue episcopi r iiii xliii b   Passio septem virginum s   c seven nineteeen Sancti Guthlac● s   d   julii episcopi t li two e   Sancti zenonii episcopi five xi xxxiiii f    u   g seven xlvi Oswaldi archiepiscopi x vi xxii  vi xlv Sancti Isidori y iiii xxxvi b i xlvi Aniceti episcopi z   c i thirty Elutheri et Anthie & vi xx d   Alphegi episcopi ꝰ   e vi xxix Uictoris episcopi et mar. a three liii f   Simeonis epis. et mar. b   g vi seven Sancti Sotheris vir. c      Sa●cti Georgii mar. d   b ix xxxvi Wilfridi epis. et confess. e xviii xxxii c x xi  f   d   ●leti epis. et confess. g two oh e two thirty Sancti Anastasii epis. h ix two f xi li Sancti Uitalis i   g   Petri Mediolanensis k three lvi  two xxii Depositio Erkenwaldi l  

iiii.  
xuj.  
xiii.  
xxiii.  
twenty-five.    

 
Mayo secure, laxati sit tibi cure  
Scindatur vena, sed potio datur amena  
Cum calidis rebus, sunt fercula seu speciebus  
Potibus astricta, sit saluia cum benedicta.  
  b    m   c   Sancti Anastasii epis. n ix li d three xxvii Inuentio sancti crucis oh   e   Festum corone spinee p   f   Sancti Godardi cue  xuj g li xxiiii johannis ante por. lat. r    ix thirty johannis de Beue●laco s   b   Apparitio Michaelis s   c iiii xli Translatio Nicholai t   d   Gordiani et Epimachi v  xxxiiii e   Sancti Anthonii marti. u vi nineteeen f   Nerei, Archilei, & Pan●ra. x   g xuj twelve  y    xviii ix Bonifacii martyrs z three xxiii b i lvii Isidori martyrs &   c ix lix Brandini epis. & confess. ꝰ   d   Translatio Bernardi a viii xxiii e   Diascoris martyrs b   f   Sancti Dunstoni c   g two xli Sancti Bernardi d      Helen regine e viii xx b   Julian virgins f   c   Desiderii martyrs g   d   Trans. Francisci h l xlix e two xl Sancti Adelmi i x xliiii f x xliiii Angustini anglorum apost. k twelve xxi g   Bede presbiteri l      Sancti Germani m seven three b   Coronis martyrs n   c   Sancti Felicis epis. oh ix xlv d ● xli Sancte Petronille vir. p  

i  
three  
vi  
viii  
ix  
xuj    

june hath xxx days, and the moan xxix  
 
In junio gentes, perturbat medo bibentes  
Atsl; novelarum, fuste potus serui●iarum  
Ne noceat ●olera, valet refectio vira  
Lactuce frondes, ede i●iunus bibe fontes.  
   e    Sancti Nichomedis cue v seven v f v three xiii Sancti Marcellini x xiii i liii g xiii two xviii S. Erasmi martyrs r two twelve two A two x xv Sancti Petrocii s    b    S. Bonifacii episcopi s x i xliiii c x five lv Melonis archiepiscopi t    d    Translatio Wulstani five xviii xi five e xviii  lxv Sancti Wilhelmi u    f    Translatio Edmundi x seven three xliii g seven i xxvi Translatio sancti yvonis y xv vi ix A xv xvii ix Barnaby apostoli z iiii i xlix b iiii xxvi xlii Sancti Basilidis &    c twelve ix xiiii Solin can. Solsticium ꝰ twelve i l d   july. Sancti Basilii episcopi a i iiii lvii e i seven three Uiti et Modesti b    f ix viii xxiiii Translatio Tichardi c ix x li g    Sancti Botulphi d    A    Marci et Marcelliani e xvii vi twelve b xvii five xxxi Geruasii et Prothasi f    c vi x xxiiii Translatio Edwardi g vi five liii d    Walburgi virgins h xi●ii i xviii e xiiii ix twenty-five Sancti Albani martyrs i three ix xxxvi f three ix xviii etheldred. Uigilia. k xi viii xxxv g    Nativitas johannis ●ap. l    A xi viii xiii Translatio Eligii epis. m nineteeen lii seven b xi x xxviii johannis et Pauli n    c    S. ressentis mar. oh viii ix ●xi d viii x xv Sancti Leonis episcopi p    e    Petri et Poui● apost. cue xuj vi xv f xuj i two Commemoratio Pauli r  

v  
vi  
xi  
xiiii  
xxiiii  
twenty-five  
xxix    

july hath, xxxi. days, and the Moon xxx,  
 
Qui vult solamen, julio hic probat medicamen  
Venam non scindat, ne ventrem potio ledat  
Somnum cupescat, & balnee cuncta pavescat  
Prodest recens unda, altum cum saluia munda.  
o two ix g b i v Octa. johannis bap. s xiii x xxix A xiii viii lvii Uisitatio beat Marie s    b    Translatio Thome apost. t two x lix c two iiii liv Translatio sancti Marti v    d x iiii xxxix Sancte Zoe virgins. u x three vi e    Octava Petri et Pauli x    f    Translatio Thome mar. y xviii ● xlviii g xviii ix xxxi Depositio Grimbaldi z seven xv seven I seven three lii Sancti Cerilli episcopi & four l xlv b    Septem fratrum mar. ꝰ ●iii viii xlvi c xv i xlvi Translatio benedicti a    d iiii ix xxxix Naboris et Felicis b twelve i li e twelve five xxxix Sancti Privati martyrs c    f i b l Sol in Leo, Dies ●an●e. d i seven v g    Translatio Swithuni e    A ix ix xlii Augusti. Tran. Osmundi f ix i xlix b    Sancti kenelmi regis g    c xvii uli xxix Sancti Arnulphi epis. h xvii iiii xliii d    Rufini et justini i vi li x e vi x xi Margarete virgins k xiiii viii lvii f xiiii ix xx●i Praxedis virgins l    g    Maria Magdalena m iiii seven oh A three iiii nineteeen Sancti Apollinaris n xi viii xl b xi ● lvii Christine vir. Uigilia. o    c    Sancti jacobi apostoli p nineteeen vi three d nineteeen i xlv Anne matris Marie cue ●iii x xliiii e    Septem dormientium r    f viii   Sampsonis episcopi s xuj two twelve g xuj xliii ●xliii Felicis et sociorum eius s v ix vi A five xi lix Abdon et Sennes t    b  ix lii Sancti Germani v  

i  
iiii  
xiiii  
xxii  
twenty-five  
xxvi    

August hath xxxi days and the moan xxx  
 
Quisquis sub Augusto, vivat medicamine justo  
Raro dormit & estum coitum quoque vitet  
Balnea non curet nec multum comestio duret  
Nemo laxori debet, vel flubo thomari.  
xiii ix oh c xiii iiii thirty Petri ad vincula u    d two two xvii Stephani his. x two x five e x three thirty Inuentio sancti Stephani. y x vi two f    justini presbiteri. z    g    Oswaldi. Festum nivis. & xviii xiii thirty A xiii o xlv Transfiguratio domini. ꝰ seven xxiiii xuj b    Festum nominis Iesu. a xv viii lviii c seven five xliii Sancti Ciriaci. b    d xv ix liii Uigilia. c iiii five five e iiii xv xliii Sancti Laurentii. d    f twelve iiii xi Tiburtii martyrs. e twelve iiii two g    Clare virgins. f i x xxxvi A  vi lix Hipolite et sociorum eius. g    b  twelve xlviii Sept Uigilia. h ix three lvi c    Assumptio beat Marie. i    d Sol in virgine. Sancti Rochi. k xvii two xi e xvii viii lii Octava sancti Laurentii. l vi x viii f vi viii lii Sancti Agapiti. m    g    Sancti Magni martyrs. n xiiii vi xvii A xiiii iiii nineteeen Lodovici episcopi. oh three vi li b three oh xlix Sancti Barnardi. p    c    Octava assump. Marie. cue xi viii xvii d xi five two Uigilia. r nineteeen viii l ●    Bartholomei apostoli. s    f nineteeen five twelve Lodovici regis. s viii xi xuj g viii x lix Sancti Sevirini t xuj ●x lviii A xuj lx lix Sancti Rufi. v    b    Sancti Augustini. u v v three c v b lviii Decolatio johannis bap. x xiii x xi d xiii i lix Felicis et Audacti. y    e    Cuthburge virgins. z  

i  
x  
xv  
xiiii  
xxiiii  
xxix    

September hath xxx 〈…〉  
 
Fructus naturi, Septembris sunt valituri.  
Et pira cum vino panis cum lact caprino  
Aqua de urtica, tibi poto ferturamica  
Tunc venam pandas, spens cum femine mandas.  
● three xxxii f two ●●i xiiii Sancti Egidii z    g x vi x Sancti Anthonii & x x xi ●    Ordinatii sancti Greg. ꝰ    b    Translatio sancti Cuth. a xviii i xviii c xviii iiii seven Sancti Bertini. b seven x xlvi d seven vi l Sancti Eugenii c xv v x e     d iiii lii xlix f xv vi xxvi Nativitas Marie. e    g iiii i v Sancti Gorgonii f twelve viii twelve A twelve five xxxvi Siluii episcopi g    b ● x xliii Prothi et jacinti h i three v c    Martiniani episcopi i    d ix five xxxii Maurelii episcopi k ix seven li e   October, Exaltatio s. cru. l xvii xi xvii f xvii ix seven Octa. beat Marie. m    g    Edithe virgins n vi vi xv A vi vi liii Lamberti epis. xt mar. oh x●iii vi xviii b xiiii i xliii Uictoris et Corone p    c    januarii martyrs cue three ix xx●ii● d three xi xxxix Sancti Eustachii virg. r xi seven xxxix e    Sancti 〈◊〉 s    f xi three xli Maurici et sociorum eius s nineteeen xi viii g nineteeen x nineteeen Tecle virgins t viii x lvi A    Andochii martyrs v    b viii three nineteeen Firmini epis. et mar. u xuj vi 〈◊〉 c 〈◊〉 seven xxxviii jipriani et justini x five two iiii d ● two xxxiiii Cosme et Damiani y    e    Exuperii episcopi z xii● two x f xiii ● ix 〈…〉 &    g ● v ● Hieronimi presbiteri ꝰ  

i  
viii  
xiiii  
xv  
xxi  
xxvii  
xxix    

October hath xxx days, and the moan xxx  
 
October una, prebet cum carne ferina  
Nec non aucino, caro valet & volucrina  
Quamuis sint sana, tum est replexio vana  
Quantum vis comede, sed non procordie lead.  
two viii lii  x  viii Sancti Remigii a    b    San●ti Leodigarii b x xlii xv c    Candidi marti●is c xviii o nineteeen d xviii   Francisci confessoris d seven xx three e    Appollinarii martyrs e xv iiii xxxvi f seven vi vi Sancti Fidis f    g xv three ● Marci et Marciliani g three five xxii ● iiii   Sancti Pelagii h    b twelve ix xlvii Dionisii et Rustici i twelve two seven c    Gereonis et Uictoris k    d i iiii xxvii Sancti Nigasii l i seven xli e    Sancti Wilfridi m ●x x i f ix five lvi Translatio sancti Edw. n    g  Sol in scorp. Sancti Calixte episc. o xuli viii xxxii ● xvii viii xli Wulfrani episcop● p vi three xliii b ●i iiii xxxv None. Michael in monte cue    c xiiii o liii Translatio etheldred r xiiii ix xxii d    Luce Euange●●●a s    e two i twenty-five Fredeswide virgins s three two lv f    Austreberte virgins t xi ix li g ● x xxxvi xi. M. virginum five nineteeen o xxxi A    Ma●ic Salome u    b nineteeen three xxxvii Sancti Romani x viii ix lii c viii xviii x●iii Sancti Maglorii y xuj iiii lii d xuj five x Crispini et Crispiniani z    e v o xvii E●aristi episcopi & five three xvii f    Florentii mar. Uigilia ꝰ    g viii five xx Simeo●● et I●de. a xiii viii xxi A    Narcissi episcopi b    b    German Capuani c two three seven c two   Sancti Quintini Uigil. d  

i  
iiii  
ix  
xiiii  
xviii  
nineteeen  
xxxi    

November hath xxx days, & the m●ne xxix  
 
Hoc tibi scire datur, quod reuma Novembri cu●atur  
Queque nociva, vita tua sint preciosa dicta  
Balnea cum venere● tunc nullum constat ●abere  
Potio sit sa●a, valde atque minuta bona  
x seven xlvii d xi ●● twelve 〈…〉 e    e    Commemoratio animarum f xviii x xlvii f xviii viii lii ●enefride virgins g seven five xliiii g seven vi xxviii Sancti Amantii h xv vi xxi A    Leti presbyteri i iiii ix lv b xv i xxxi●i Leonardi abbatis k    c iiii xi xxxvi Wilbrodi episcopi l    d twelve iiii xv Quatnor coronatorum m twelve viii vi e    Theodori martyrs n i x twenty-five f i ix five Sancti Martini episcopi oh    g    Sancti Martini p xi x lix A ix three lviii Paterni martyrs cue xvii vi thirty b xvii seven xxviii Sancti Brici episcopi r    c  December Trans. Erken. 〈…〉 r vi three two d vi i xxix Sancti Macuti epis. s    e xiiii two xxxix S. Edmundi archiepis. s xiiii three three f    Sancti Hugonis epis. t three ix lvi g three vi two Octana s. Martini v    A    Sancti Elizabeth u xi two xxvii b xi iiii xiiii S. Edmundi regis x nineteeen   c    Presentatio Marie y ●iii viii xvii d nineteeen seven xlvii Cicilie virgins z    e viii seven xxxv Sancti Clementis epis. & xuj five xiii f xuj three xuj Sancti Grisogoni ꝰ ● vi xliiii g v xi xx●vii Katherine virgins a    A    Lini episcopi b    b xiii xi vi Agricole et vitalis c xiii seven thirty c    Rufi martyrs d three seven lii d two five liv Saturnini et Sisinnii e x x liv e x o xxi Sancti 〈…〉 f  

i  
two  
xi  
xiii  
xxiii  
twenty-five  
thirty    

December hath xxxi days, & the Moon xxx  
 
Sane sunt membris, res calide mense Decembris  
Frigus vitetur, capitalis vena scindatur  
Lotio sit vana●sed vasis potio cara  
Sit trepidus potus, frigorie contraria totus.  
● x lv f x xxi oh Sancti eligi episcopi g xv●●● viii lvi g xviii ix xuj Sancti Libiani h ●●● xuj v A    Depositio Osmundi i xv ● x b seven five three Sancte Barba●e k    c xv i xliii Sabte abbatis l ●●● iiii xxxiiii d    Nicholat epis. et con. m    e iiii two xxxvi Octava Andree apost. n    f twelve xi xxxiiii Conceptio beat Marie oh ●●● oh lvi g    Cipriani abbatis p ● i xxxviii A i v vi Sancte Eulalie cue ix x xxvi b ix seven seven Sancte Damasce pape r    c  Sol in Cap. Pauli epis. Sols●icium. s xvii five xli d xvii five xlvii Lucy virgins s vi iiii xx e vi i two januarii. t xiiii   f    Ualer●i episcopi v    g xiiii vi lviii O sapientia u    A    Sancti Lazari episcopi x ●●ii iiii liv b three  oxl Sancti Gratiani y xi ix xx● c    Sancte Uenesie vir. z nineteeen xi xxxiii d xi vi xxxix julii martyrs Uigilia &    e nineteeen x v Thome apostoli ꝰ viii vi xxxi f viii nineteeen xxii Trigin●a martirum a xuj seven liii g xuj two xxiiii victory virgins b    A    Sanctatum virginum c v xi xlix b v o lvii Na●iui●us domini d    c    Sancti Stephani e xiii x oh d xiii vi xxii Sancti johannis f    e    Sancorum Innocentium g ● oh liv f two i viii Sancti Thome martyrs h    g x five xi Trans. sancti jacobi i  oh vi A    Sancti Siluestri k  

iiii  
vi  
viii  
xiiii  
thirty  
twenty-five  
xxvi    

Letter dominical. Letter tabulare. The exposition, valour, and signification of the letters of the tabulate figure, that been in the second line after the dominical letter.   Movable feasts.   Inte●●a●●es.   Septua Easter gesime. in Roga Whytsoncio●s. day in Fro Christmas to Lent. Fro Whitsonday to saint john Fro Whitsun day to aduent Christmas.   javiuere. March. Apryll. May. 〈◊〉 day.   〈◊〉. d b xviii xxvii xxvi x five five vi three xxix Friday e c nineteeen xxiii xvii xi five vi vi two x●ix Thursday f d xx xxiiii xviii twelve five five vi i xxix Wednesday g e xxi twenty-five xxix xiii vi i vi  xxix Tuesday A f xxii xxvi thirty xiiii vi two five vi xxix Monday b g xxiii xxvii May. xv vi three five vi xxix Sunday c h xxiiii xxviii two xuj vi iiii five iiii xxviii Saturday d i twenty-five xxix three xvii vi five five three xxviii Friday e k xxvi thirty iiii xviii vi vi  two xxviii Thursday f l xxvii xxxi five nineteeen seven five five i xxviii Wednesday g m xxviii April. vi xx seven i v  xxviii Tuesday A n xxix two seven xxi seven two iiii vi xxvii Monday b o thirty three viii xxii seven three iiii five xxvii Sunday c p xxxi iiii ix xxiii seven iiii iiii iiii xxvii Saturday d cue February five x xxiiii seven five iiii three xxvii Friday e r two vi xi twenty-five seven vi iiii two xxvii Thursday f s three seven twelve xxqi viii  iiii i xxvii Wednesday g t iiii viii xiii xxvii viii i iiii  xxvii Tuesday A u v ix xiiii xxviii viii two three vi xxvii Monday b a vi x xv xxix viii  three five xxvi Sunday c b seven xi xuj thirty viii iiii three iiii xxvi Saturday d c viii twelve xvii xxxi viii five three three xxvi Friday e d ix xiii xviii june. viii vi three two xxvi Thursday f e x xiiii nineteeen two ix  three i xxvi Wednesday g f xi xv xx three ix i three  xxvi Tuesday A g twelve xuj xxi iiii ix two two vi xxvi Monday b h xiii xvii xxii five ix three two five twenty-five Sunday c i xiiii xviii xxiii vi ix iiii two iiii twenty-five Saturday d k xv nineteeen xxiiii seven ix five two three twenty-five Friday e l xuj xx twenty-five viii ix vi two two twenty-five Thursday f m xvii xxi xxvi ix x  two i twenty-five Wednesday g n xviii xxii xxvii x x i two  twenty-five Tuesday A oh nineteeen xxiii xxviii xi x two i vi twenty-five Monday b p xx xxiiii xxix twelve x three i v xxiiii Sunday c cue xxi twenty-five thirty xiii x iiii i iiii xxiiii Saturday d r xxii        C.iii    

figure of the letter tabulare, of the which is declared by the two present figures, the first for the black letters, and the second for the ●edde letters.  
 b   b    c   b    ●d    i two three iiii five vi seven viii ix x xi twelve xiii xiiii xv xuj xvii xviii nineteeen ● k f oh f f r k b oh n s k k oh f t l  b  g s c c p ● t l l b g g t c c p p t l ● cue g g m m c h h v l d cue g g m m r h h v e d cue cue a m m r i h n e ● cue t ● f e r i b n n ● k ● a f l t b b oh ● s k k oh f f l k b oh g s k k p f f l ● ● g g t ● c p p t l l cue g g t d ● p p b l ● cue h g m m oh h h v e d cue h a m m r i i v e ● cue cue a n m r i i n e e k t a f f r i b oh n e k k a f l s b b oh oh s k k p f f l l b oh g t k k p g e l l ● g g t d e p p b  l cue h g t d d p p oh m l cue h h m m v  n five e e cue h a n m r i i v e e cue a n ● n t i ● oh e e k k a f f s i b oh oh e k k b f f s c b oh s t k k k g f l l c oh g t l k p g g l l ● g g t d d p p b m l cue h h t d d cue p v m e b h h n m d ● i v e c r h a n n r i i oh e ● ● k a m u s i i oh f e k k ● f f s c b oh oh t k k b g f s c e oh oh t l k p g g l l e h g t l d p g g m l c h h t d d cue p v m m cue h h n d d cue ● v m e r h ● n ● oh i i a e e t b a n n s i ● oh f ● ● k b n n s k ● oh f f k k ● g ● s c ● oh f oh l k  g g s c e p oh t  l p g g m l c h h t l d cue g h m m c h l v d d cue cue v m m t h h n ● d cue ● ● m ● ● i ● n n e i i a f e r b b n n  
This present figure is for to find the letter tabulare, and proceedeth as the figure followeth of the dominical letters, whereby it behoveth to know the golden 〈◊〉 wherefore the year that you will know, and in the line that descendeth downward under the said number is the letter tabulare, and in likewise of the dominical lettre in the figure hereafter. And you aught to know that a golden number, dominical letter, and a letter tabulare serveth always for a year fair when it is by sext that been two dominical letters, and also two tabulare letters, as the figure hereafore showeth. It aught to be known that the dominical letters, and the letters tabulare, be in the first line under the golden number xvi for the year of this present calendar that is. 〈…〉 and so of the other.   

The figure for to find the golden number and the letter dominical together for evermore.  
 b   b   c    b   d   b  i two three iiii five vi seven viii ix x xi twelve xiii xiiii xv xuj xvii xviii ●●● f e de b a g fe d c b ag fe d c d a g f de c b a gf e d c ba g f e dc b a g fe d c b ag f e d ●b a g f ed c b a gf e d c ba g f e ●c b a g fe d c b ag f e d cb a g f ed e b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f cd c b a gf e d● c ba g f e d● b a g fe d c b ag f e d cb a g f ed c d a gf e d c ba g f e dc b a g fe d c b a f e d cb a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a g e d c ba g f e de b a g fe d c b ag f e d cb a g f cd c b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a gf e d c ba g f e dc b a g fe d c ba g f e d cb a g f cd c b a gf e d ● ba g f e dc b a g fe d e b ag f e d cb a g f ed c b a gf e d c ba g f ● dc b a g fe d c b ag f c d cb a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a gf e d e ba g f e dc b a g ●e d c b ag f e d cb a g e d c b a gf e d c ba g f e dc b a g fe d c e ag f e d cb a g f ed c b a gf e d c ba g  
In this present figure it behoveth to behold the golden number for the year that you will know, and in the line right under the golden number always is the letter dominical. c. upon the golden number viii high Easter, & when it falls that they come both together, Corpus Christi & saint john's day be all in one day. d. upon xvi signifieth the lowest Easter. And when it falls that Candelmas and Shrove mondaye cometh together u signifieth all about where it is when it falls with the golden number, upon the which is our Lady day in March on good Friday.   

figure perpetual for Easter and other movable feasts.  
A x A xxvi A xuj A ix A xxvi b x b xxvii b xvii b three b xxvii c xi c xxviii c xviii c iiii c xxviii d twelve d xxix d nineteeen d v d xxix e vi e thirty e xx e vi e xxiii f seven f xxxi f xxiii● f seven f xxiiii g viii g i g twenty-five g viii g twenty-five A xuj A two A xxiiii A ix A two b xvii b three b xxiiii b x b three c xviii c iiii c twenty-five c xi c xxviii d twelve d v d nineteeen d twelve d xxix e xiii e vi e xx e xiii e thirty f xiiii f xxxi f xx f xiiii f xxxi g xv g ● g xxii g viii g i A xuj A ix A xxvi A xuj A two b xvii b x b xxvii b xvii b three c xviii c xi c xxviii c xviii c iiii d nineteeen d v d xxix d nineteeen d v e xx e vi e thirty e xiii e vi f xxi f seven f xxi f xiiii f seven g xxii g viii g twenty-five g xv g viii A xxvi A xuj A two A xiii   b xxvii b x b three b xiiii   c xxviii c xi c iiii c xviii   d xxii d twelve d v d nineteeen   e xxiii e xiii e thirty e xx   f xxiiii f xiiii f xxxi f xxi   g twenty-five g xv g i g xxii    
Upon the letter dominical next under the golden number that runneth is Easter day, for the year of the golden number, a. signifieth April, m. sygnyeth March, and the numbered of the said letters is the number of the days of the month that Easter shall fall upon.    

The figure of the Eclipse of the sun and the moon, the days hours and moments Capitulo vi  
M.d. ●●. the eclipse of the moon the xi day of March xu hours xl min. M.d.ix the eclipse of the Sun, the xxi. day of August i, hour vi minu. M. 〈…〉 of the moon, the xu day of july, xu hours l minute. M.d. 〈…〉 clypse of the sun the twenty day of june iiii. hours xxxvii minutes. M. ●. lxiii. the Eclipse of the moon the u day of july viii. hours iiii. minutes. M. u.lxv. the Eclipse of the moon the vii day of November, twelve. hours xviii. minutes. M.d.lxvi. the Eclipse of the moon the xxviii day of October u hours xxxvii. minu, M.d.lxvii. the Enclipse of the moon the viii day of April xxii hours xxix min. M.d.lxvii. the Eclipse of the moon the xvii. day of October, xiii. hours, xiii minutes. M.d.lxix. the Eclipse of the moon the two. day of March xv. hours iiii, minutes. M.d.lxx the Eclipse of the moon the twenty day of February, u hours xxxix. minu. M.d.lxx 〈◊〉 Eclipse of the moon the xu day of August ix. hours xvii minutes. M.d.lxxii the Eclipse of the moon the xvii day of October xiii hours, lxii. minutes. M.d.lxix. the Eclipse of the moon the second day of March xx. hours iiii. minutes. M.d.lxx the eclipse of the moan the twenty day of February u hours, xxxix. minutes. M.d.lxx the Eclipse of the moon the xu day of August ix. hours, xvii minutes. M.d.lxxii. the Eclipse of the moon the xxv day of june, ix. hours lxii minutes. M.d.lxxiii. the Eclipse of the moon the viii day of December, seven. hours xxxviii. min. M.d.lxxiiii. the Eclipse of the sun the xiii day of November four hours lii minutes. M.d.lxxvi. the Eclipse of the sun the vii day of October, x. hours, lii. minutes. M.d.lxxvii. the Eclipse of the moon the ii day of Apryll viii. hours, xviii. minutes. M.d.lxxvii. the Eclipse of the moon the xxvi day of September xii hours xxxvi minutes M.d.lxxviii. the eclipse of the moon the xv. day of September xiii. hours viii. minu. M.d.lxxx. the Eclipse of the moon the xxxi day of january ten hours vi. minutes. M.d.lxxxi. the Eclipse of the moon the xix day of january xi hours, vi. minutes. M.d.lxxxi. the Eclipse of the moon the xu day of july xvi hours xlviii minutes. M.d.lxxxii. the Eclipse of the sun the nineteeen day of june xuj. hours liii minutes. M.d.lxxiiii 〈◊〉 Eclipse of the sun the xix day of Apryll xvii hours, xxvii. minutes. M.d.lxxxiiii the eclipse of the moon the viii day of November xiii hours twelve. minutes. M.d.lxxxvii. the Eclipse of the moon the vi day of September viii hours lviii. minutes. M.d.lxxxviii the eclipse of the moon the second day of March xv. hours xiiii. minutes M.d.lxxxvii 〈◊〉 eclipse of the moan the xxv day of August xvii, hours xxiiii minu. M.d.lxxxix. the Eclipse of the moon the xu day of August seven. hours, liii minutes. M.d.xc the eclipse of the Sun, the xx. day of july xix hours, xxxviii. minutes. M. d.x●. the eclipse of the moan the xxx day of December, viii. hours i mynntes. Md.xci. 〈…〉 of the Sun, the x. day of july iii hours xxxvi minutes. M. ●. c.●●i. the Eclipse of the moon the xix day of December xvii hours xxiiii min. M. u.c.xcii. the Eclipse of the moon the xiii day of june ten hours xxiiii minutes. M. u.c.xcii. the Eclipse of the moon the viii day of December viii. hours xxiii. minutes. M. u.c.xciii. the Eclipse of the sun the twenty day of May ii hours xxxvi minutes. M. u.c.xciiii. the eclipse of the moon the xviii day of October xix hours xxviii minu. M. u.c.xcv. the Eclipse of the moon the xiii day of April xvi hours liii minutes. M. u.c.xc.v the Eclipse of the sun the xxiii day of September the i hour xiii mi. M. u.c.xcvi. the Eclipse of the moon the ii day of April ix hours xlix minutes. M. u.c.xcviii. the eclipse of the moon the x. day of February xviii hours, lvii. minutes, M.d.xcviii. the Eclipse of the sun the. ●xiiii. day of Februarye● xxiii. hours xi min. M.d.xcviii. the Eclipse of the moon the vi day of August seven. hours lviii minutes. M.d.xcix. the Eclipse of the moon the xxx day of january xix hours, vi. minutes. M. ●i.c. the Eclipse of the Sun the thirty. day of june i hour xxxiii minutes. M. vi.c.i. the eclipse of the moon the xxix. day of November vii hours xxx viii. minutes M. vi.c.i, the ●clipse of the sun the xiiii day of December ii hours. liv. minutes. 〈…〉 the Eclipse of the moon the xxv day of May, seven. hours, xxxvi. minutes. M. vi.c.iii. the Eclipse of the moon the xiiii day of May xii hours l minutes. M. vi.c.iii. the Eclipse of the moon the viii day of November seven, hours xxxvii minu. M. vi.c.v. the Eclipse of the moon the xxiiii day of March ix. hours xlii minutes. M. vi.c. ●. the Eclipse of the moon the xuj. day of September xvii hours u minutes.  
ALL the Eclipses of the Sun be on the day, and of the Moon by night. And you shall wite the Eclipse of the Sun and the Moon appeareth sometime otherwise then we see it, for the Eclipse of the Sun may well be by night, and the Eclipse of the Moon may be by day. But such Eclipse appeareth not to us Shepardes.  

NO marvel that man's mind is mutable  
And will you know wherefore and why  
For he is made of things variable  
As of hot, cold, moist, and dry  
The wit is light, it passeth lightly  
And sith we be made of four changeable  
How should man be steadfast and stable.   

An eclipse shallbe marvelous to behold  
Through which many shallbe the worse  
For many shall find neither silver ne gold●  
It shallbe so dark within their purse.   

〈◊〉 〈◊〉 amat.  
Tangere crura cane quum luna videbit aquosum. In sire tunc plantas: excelsas erigit turres. Efst carpis iter tunc tard●us ad loca transis.   

Fe●rius nigro clamat.  
Pisces habens lunam noli curare podagrum. Carpe viam cutus sit petie modo salubris.   

Martius arua colit.  
Nil capiti noceas Aries cum luna refulget. De vena minuas & balnea tucius intres. Non tangas aures nec barbam radere debes.   

Aprilis florida prodit.  
Arbor plantetur cum luna Taurus habetur. Non minuas tamen edifices nee semina sperges. Et medicus cave at cum serro tangere collum.   

Ros et ●os nemorous, Maio sunt rooms amorum.  
Bra●hia non minuas cum lusteat Luna. Gemellos unguibus et manibus cum serro cutta negitur. Nunquam portabis a promissore petitum.   

Dat junius ●ena.  
Pectus pulmo iecur in Cancro non minuantur. Somnia falsa vides utilis sit emptio rerum. Potio sumatur securus perge via tur.   

julio rececatur avena.  
Cor 〈…〉 mit luna Leonem. Non facies vestes nec ad 〈◊〉 hades. Et n● ore ●●mas nec sumas tunc medicinam.   

Augustus spicas.  
Lunam Uirgo tenens uxorem ducere noli. Uiscera cum costis caves tractare c●●orem. Semen da●ur agro: dubites intrare carinam.   

September colligit vuas.  
Libra lunam 〈◊〉 nemo genitalia tangat. Aut tenes nates, nec inter carpere deeds. Extre●●●m partem libre cum luna tenebit.   

Seminat October.  
Scorpius augmentat morbos in part pudenda. Uulnerea non cures caveas ascendere naves. Et si carpis iter timeas de morte ruinam.   

Sponat virgu●●a November.  
Luna nocet semori per partes m●tu Sagitte. Ungues vel crines poteri● prescindere tute. De 〈◊〉 minuas et balnea tutius intres.   

Querit habere 〈◊〉 mactando December.  
Capra nocet geni●●s ipsam cum luna tenebit. Intrat aqua novam citius curabitur eager. Fundamenta 〈◊〉 modicum tunc durat idipsum.   

Egilogius sequitur omnium supra dictorum.  

QUe vir antiqui potuerunt scribere libris  
Decurrendo polum constanti ment rotundum  
Aereasque domos 〈◊〉 et sydera cuncta  
Queque fluunt ex his ●●●modo sol moveatur  
Intus habes collecta brevi compendio et arte.    

De duodecim signis.  

 
Signorum princeps aries et taurus et urna  
Tindaride iwenes et feruida brachia cancri  
Herculeusque leo nemee pavor asinaque virgo  
Libra iugo equalit pendent: et scorpius acre  
Centorusque senex chiron et cornia capri  
Dileciusque iovi puri, et duo sidera pisces.   

Idem de ●●gnis.  
Corniger in primis aries, et corniger alter  
Taurus item gemini: sequitur quos cancer adustus  
Terribilisque fere species etiusta puella  
Libri simul nigrum in acumine vitus  
Centurisque biformis adest: pelagique puella  
Et qui portat aquam puer vrniger et duo pisces.  
De quatuor partibus anni.   

De ●e●e.  
Uerque nowm stabit cinctum florente corona  
Pingens purpuero venantia prata calore  
Ver palidum vario nectit de flore coronas  
Vere novo lecis decorantur floribus arua  
Ueris honos tepidum floret: vere omnia rident.   

De ellate.  
Stabat nuda estas et spicea serta gerebat  
Horrida et hiopis signis imitat figuram  
Scindat agros estas phebeis ignibus ardens  
Frugiferas aruis fert estas torrida melles  
Flava ceres estatis habet sua tempore regna.   

De autumno.  
Stabat et autumnus calcatis surdibus buis  
Libra per autumnum musto spumantia feruant  
Pomifer autumnus tenero dat palmite fructum  
Uite coronatas autumnus de gravat ulnos  
Fecundus autumn locus de utibus imples.   

De hyeme.  
Stabat hyems glacies canos hirsuta capillos  
Cuius nix humeros circundat flumina montes  
Precipitant: semperque riget glacie horrida barba  
Albentes hec durat aquas et flumina nectit  
Tristis hyems niveo montes velamini vestit.     

Here after followeth the second part of the compost and calendar, which showeth of the trees of vices, & of the pains of hell. Cap. seven.  
IN the name of the father, the son, and the holy Ghost. Amen. We purpose to show the trees of vices, for sinners to take example by, for to understand their sins. The which is divided in. yii. principal parts after the vii deadly sins, and each deadly sin is likened to a tree, and every tree having vii small branches, and all these vii trees cometh out of one tree by itself that is evil, and cometh of one beginning, and that is the devil, and it bideth an end, that is everlasting damnation, which is ordained for all them that seek not remedy betimes by penance and repentance of their life in tyme.  
And after these trees of vices followeth the pains of hell, to show the lay people what punishment is ordained for every deadly sin, and that the people may the better show their sins in confession, and make clean their conscience, & that they may be the house of God, so that virtues may grow and fructify to the profit of their souls. The first great branch of the tree of vices is Pride, and he hath xvii branches growing out of him. As of vain glory of himself. vain glory of the world. Praising himself in evil. Bostinge of sin. inobedience. Disdain. To tempt God. Excess. Dispraysinge. False goodness. hardiness. Presumption. Rebellion. Obstination. Sin wittingly. Communing of the Sacrament. Shame to do good. Out of every of the which branches springeth three branches, and out of every of the said three branches groweth three small branches, to the number of seven score and thirteen, and in so many manners and ways you may sin in the sin of Pride, the which is the root and beginning of all the seven deadly sins. And therefore it shall be showed first of Pride, and after the other six sins as they follow in order.  




The first branch of pride. Vain glory of himself.  


Seeking joy and not the glory of God.  
When any weeneth that his goods cometh of himself  
Or that such goods be due for their merits  
If they believe to have, or know more than they do    


Hypocrisy.  
Dissembling by words to be better than they be  
Seeming by works to be good and be not,  
Desiring praise for his good deeds by other    


Dispraysinge themself for to have praising.  
To dispraise his deeds that other should praise them  
To repent his doings because they be dispraised  
Dispraising himself that other may praise him      


The second branch of pride. Vain glory of the world  


For riches.  
When they ween to be better for their goods,  
Or weeneth to be worse without them  
To be ashamed that they lack riches in their need    


For pomps.  
Delighting him to have a great household  
Rejoicing them in the fair shape of their bodies  
Or in new fashion, or multitude of his clotheses    


For honours.  
When they desire to be honoured with others good  
Willing to be honoured and dread  
Or to the end it may be said that they be mighty      


The third branch of pride. Glad of evil doing.  


Declaring their sins.  
For to be praised of cursed and unhappy people  
Or for to show that they be prompt to evil doing  
Delighting in recordation of his evil deeds    


Being glad that they be evil.  
For that they love the friendship of the world  
Or for they doubt not the righteousness of God  
Or else they love not God with their heart    


To have no shame of evil doing.  
For they know not which is virtue ne vice  
Nor to amend themselves be not willing  
For to be seen gladly when he doth evil.      


The fourth branch of pride. Boasting of sin.  


Praising thyself.  
Openly before all folks or few  
Or secretly before one, or by himself.  
Seeking occasion for to be praised only    


In showing themself better than they be.  
Covering their evils, that they be not seen  
Telling their good deeds that they may be known  
Hiding their sins that they apere not great    


Weening that they be wise and be not.  
To be great in judgement with himself only  
Dispraising the understanding of other  
Presuming their own virtue the grace of God.      


The u branch of pride. Inobedience.  


Openly again-saying.  
Dispraysinge his master or them that be above him  
Dispraising the merits that come of obedience  
desiring to be such that he may gainsay other    


Doing unduly all that they aught to do.  
When negligently thy do that, that thy aught to do  
Or when they do it otherwise then appertaineth  
Or for to let damage, and to have profit    


For to require grace importunate.  
When they have custom in sin & fall often therein  
Enviously and frowardly ask grace for it  
Insaciatly persevering without amending.      


The vi branch of pride. Disdain.  


Dispraising other.  
For their ignorance and fault of understanding  
For their poverty and scarceness of riches  
For their sickness and despute of members    


Preferringe themselves before other.  
Showing himself cunning in some works  
In praising their deeds dispraise them of other  
In considering of less than he exalt himself    


Dispraising other less than himself.  
That will compare themself for riches or science  
Or they which be almost as great as he  
Or which in things abovesaid are above him.      


The vii branch of pride. To tempt God.  


Desiring to sinful living.  
For they consider but sensible things  
For they will not believe things that they see not  
To judge things to come or they happen.    


To expose themself in peril.  
To believe themself that god should deliver them  
Or to dispraise and die in such dangerous peril  
or believe in destinies that otherwise it may not be    


Not helping themselves fro peril.  
For they will use no reason for to help themself  
For they will use their own folly without counsel  
For they be to slothful, not willing to labour.      


The viii. branch of pride. Excess.  


To go before thy betters unworthily.  
Usurping the might that they aught not to have  
Exceeding the power to them committed or given  
Treating them evil that be under their puissance    


To abstain them over much.  
For they been less worthy in such authority  
For they are to cruel to them that be subject  
to make himself hated & may profit by fair speech    


To oppress the poor men or servants.  
By might or riches of his friends  
For violence that the sovereigns may do  
For the riches or great goods that they ha●e      


The ix branch of pride. Dispraising.  


Putting his soul in peril.  
Being in deadly sin without repenting him  
Being in sin and care not for to know it  
Or to understand it and rejoice of it    


Caring not for things to come  
Not believing the life to come for the good people  
believing the life to come, but not steadfastly  
Or to believe it well, and not amend their lives    


Prefer the body to the soul.  
Being diligent to the body, negligent to the soul  
Desiring temporal goods and not spiritual  
Nourishing continually the flesh in delights.      


The ten branch of pride. False goodness.  


Unrightful to be dispraised.  
For his presumptions, arrogance, and pride,  
For his vainglory, vaunting, and praising  
Or for to show to live of advantage    


Unjustly willing to be praised.  
When they delight in worldly loving  
When they have dread for to be dispraised  
For to desire to be honoured without cause    


To do good in an evil intent.  
For ignorance when they believe not to do good  
wickedly do good in hope that it shall turn to evil  
Fraudulently doing it for to deceive other.      


The xi branch of pride. Hardness.  


Being unkind in their dedes.  
To be impitious and not prove the truth  
By entreating over straightly the rightful things  
traveling more than of right them that be just    


To be fierce & over cruel.  
When there is none affection ne love unto other  
To find new manners to do evil  
To have no shame to do cruelty    


Importunity.  
When one desireth a thing ever continually  
Or when one is over hasty to have his duty  
Or to be over envious in ask it.      


The xii branch of pride. Presumption.  


Believe no man but themself.  
In gainsaying always in the deeds of other  
Not believing that other than do good for God  
For his own deeds to be content of himself    


Speaking of high things.  
Exalting himself and showing that he is great  
To contrary his neighbours or other such  
In blaspheming God and holy saints    


Believe more in himself than he should do.  
When any will not know their own defaults  
When any dispraiseth the faults of other  
Undertaking to come to that they may not.      


The. ●iii. branch of pride. Rebellion.  


Hard themself in fight.  
That may not suffer patiently to be smitten  
To grudge against the will of God  
For to be smitten blaspheme God and his saints    


Resist to God.  
To let any good to be done  
Not to help to do good when they may  
Or to be sorry that any body should do good    


To uphold evil.  
For to do ●inne more liberally  
For familiarity that they have to him that sinneth  
Or that this sin that they defend.      


The xiiii branch of pride. Obstination.  


By fasting.  
Will not hear their betters to teach them good  
Ne to do thereafter ne mendeth them not  
Wilfully to do evil for to be mended    


Not willing to forsake evil doing.  
For they will not leave their evil custom  
Or else they give not them to do good  
Or that they rejoice them in evil doing    


To be hardened in evil.  
To do against things that are doubtful  
To believe that thing good that is not  
To give themselves to evil without remedy.      


The xu branch of pride. Sin wittingly.  


Sinning deadly.  
By presumption or understanding to do evil  
Or by ignorance that they will not understand  
Desiring and provoking themself to do evil    


Sinning venially.  
For to follow evil company  
For custom to do any venial sin  
To end one sin that they may end another    


In thought deadly or venially.  
By cogitations in their hearts only  
By words said lightly  
Or by work done undiscreetly.      


The xvi branch of pride. Communing of the sacra.  


Singing of service.  
And to be in any heresy  
Or to be in suits of cursing  
Or wittingly in deadly sin    


Ministering the sacraments.  
Less than his duty and unworthily  
Without reverence and undevoutly  
Without doing their duty to the people discretely    


Receive the body of jesus Christ.  
Without honour, devotion and reverence  
Theftously and of that they should not receive it  
To say against them that is more wiser than he      


The xvii branch of pride. Shame to do good.  


Willing to be good and have shame.  
By weakness and fault of courage  
For to love negligently any good that may be  
By weening that it is shame which is honour    


Having shame to be good and is not.  
When they will accomplish the will of any person  
Or when any loveth that which is not good  
Or when they be slothful for to do good    


For to be like them that be evil.  
When they rejoice them in evil company  
To show the damage of himself and other  
For to obtain that he desireth.       
¶ Here endeth the branches and small sprays of the sin of Pride. And hereafter followeth the branches and sprays of Envy, and the names of them all in order as they come. The first is noisomeness, the second is Detraction, the iii Adulation, the four Susuration, the u Sin against the holy ghost, the vi Suspection. the vii Accusation, the viii Excusation. the ix Unthankfulness, the ten to judge, the xi Substraction, the xii Drawing other to sin, the xiii false love.   




The first branch of Enuy. Noisomeness.  


Sorrow of the wealth of his neighbour.  
For to desire thy neighbour's harm  
For thou may not sustain to see his wealth  
To th'end that thou mayst oppress them in misery    


Not glad of the wealth of his neighbour  
When he hath done injury in times past.  
Or hath not given to thee that thou required  
Or thou mayst not see the increasing of his good    


To be glad of his neighbour's hurt.  
That thou dost to him or art causer  
Or of that other doth and not thyself  
Or that he suffereth by the justice divine.      


The ii branch of Enuy. Detraction.  


For cause of lightness.  
By evil accustomance so for to do  
Or to accomplish the will of some folk  
Not taking heed if their words may annoy other    


For cruel hate  
Finding any ill that is not good ne faithful  
In reporting that they herded say or that it is truth  
To say they have herded ill by other & have not    


In lying wittingly.  
To th'end to 'cause some to have trouble & damage  
To th'end that no wealth come to him that they hate  
Or to the end that he be thereby defamed,      


The iii branch of Enuy. Adulation.  


To annoy under colour of good favour  
To say that they know the which they know not  
That they understand to be greater than it is  
Nourish, sustain, or defend other in folly    


Nourish ill in fair semblance.  
Saying that profiteth or noyeth by flattery  
Sometime flatter venial, sometime mortal  
Saying evil behind and fair before    


Holding his pe●ce suffering to do ill.  
For to have any winning or profit  
For to compare or please some person  
Or not to lose the love of him that doth evil.      


The four branch of Enuy. Susurration.  


Causing discord & stri●e.  
By persuasions moving the parties  
Or by false tales and making of leasings  
And in reporting of cursed language    


Making strife to last long  
For thou will't have a man's love only  
Or thou wouldst have help to annoy another  
Or not caring for the wealth of them that be at discord    


Not labouring for peace.  
By malice that thou wouldst not have the peace made  
For thou will't not travel for to make peace  
And being diligent to travel for it.      


The u branch of Enuy. Sin against the holy ghost.  


Sclaundering the good people.  
Turning their good name into evil  
Seeking means for to trouble their minds  
Withdrawing them from the love of people    


Weening that it is a pain to serve God.  
In abusing them of the graces of God  
Being slothful in doing good works  
Not loving God    


Not helping the good people.  
The which suffereth for the love of God  
Or for penance of their sins  
Or for to get the glory of our Lord      


The vi branch of Enuy. Suspection.  


To believe to soon.  
By whatsoever occasion indifferently  
To believe any thing that is said shortly  
Be it true or false without any advisement    


believing over faithfully.  
That the which thou should not believe  
Or that thou art over light in believing  
Or thou judgest the good without discretion    


Often times to believe.  
Things unbelievable and which may not be  
When divers times thou hast been deceived  
For thou mayst not but believe.      


The vii branch of Enuy. Accusation.  


Of troth.  
When it is for vengeance of him that is accused  
When it is for lightness that they have to accuse other  
Or to please him to whom they do accuse unto    


Falsely.  
When they find the evil with which they accuse  
When they know him that they accuse not guilty  
When they accuse the guilty because of hate    


Of doubtful things.  
Seeking occasion to noy him that is accused  
Affirming to be true the uncertain of their accuse  
Imposing the harm that they ween be & know it not      


The viii branch of Enuy. Excusation.  


By words.  
Which be doubtful having double understanding  
Manifestly and which they know to be false  
Seeking occasion to hide the evil deed    


By force of swearing.  
Putting the fault on him that did it not  
For to show himself innocent of the fault  
For to avoid the punishment of his fault    


By the holy gospel.  
Though he be constr●yned to forswear him  
And worse if they do it wilfully  
Or to swear ere they know wherefore they swear.      


The ix branch of Enuy. Unthankfulness.  


Not knowing the benefits of God.  
How much or how well they have done  
By what bounty, for without desert he giveth us them  
Or what thing is worthy to retribute to himself    


Doing ill for good.  
To him which did help thee in thy need  
Unto him which counseyled thee in thy necessity  
Unto him which defended and kept thee from peril    


Not yielding goodness for goodness.  
But done evil to him that hath done thee good  
neither do evil ne good to them that did thee good  
For receiving a great benefit yield a small.      


The x branch of Enuy. To judge.  


The deeds of other not appertaining.  
By ignorance ere they know how  
In doubt of that which they know not  
Or to judge without being required.    


Doing false judgements.  
For any gifts received or to receive  
For love or for hate  
Lightly for certain malice    


Evil to be good, or contrarily.  
By lightness for they been accustomed  
Or so to do weening to do it by sport  
Or wittingly willing for to annoy other      


The xi branch of Enuy. Subtraction.  


In temporal things.  
Not giving to the poor goods that be superfluous  
Retaining lawful goods without departing  
Goods that are exposed in evil usages    


In spiritual things.  
Not being busy about the salvation of sinners  
Not admonishing sinners to leave their sin  
Not showing to other the good that they can    


Or of counsel.  
Not giving counsel to them that ask it  
Or giving evil counsel willingly  
Not counseyling when they may then that do ill      


The xii branch of Enuy. Drawing other to sin.  


By example.  
When they do evil afore their subjects  
When any leadeth another in company to do evil less  
Or under the colour of good do great hurt    


By counsel.  
Drawing the great to evil to 'cause his to be seen  
Or by their sin more delectably  
And be glad that they consent to sin with them    


By force.  
Of requiring and admonesting  
Not ceasing till they consent to evil  
By oppression and in doustrayning them.      


The xiii branch of Enuy. False love.  


For the love and favour of man.  
Them that favoureth thee and doth thy will  
Then that may noy thee to th'end that they do not  
To th'end thou mayst be seen gentle and meek    


For earthly profit.  
Feigning thee to be a friend to him and art not  
Feigning that thou lovest him more than thou dost  
Showing to be his friend and art his enemy    


For f●eshly humanity.  
Descending or sustaining any in their evil  
Promoting them which are not worthy to be  
For to labour to live more deliciously.       
¶ Here endeth the branches and small sprays of Enuy. And followeth the branches and small sprays of Wrath. As Iniquity, Hatred, Continual, Consenting, Frowardly, Homicide, Uengance, Impatience, Clamour, Blasphemy. And out of each of these ten branches, cometh ix. other small branches and spra●es. And so the hole number is. x●lx. branches The which letteth a man that he may not love God ne his own soul. And for this sin, it is hard to be accustomed in a man and be saved.   




The first branch of Wrath. Iniquity.  


Mocking himself.  
Letting other to love that mocketh thee  
For declarations that thou hast in mocking  
Or that thou art accustomed so to do    


Cursing.  
Other in his thought without speaking  
Or of his mouth by words  
Sowing discord and noise between people    


Deceiving.  
giving wilful counsel for to do evil  
Awaiting the sinner for to do evil  
Seeing sin and not reprove it when they may      


The ii branch of Wrath. Hatred.  


Discord.  
By manifestes and rancorous  
Seeming a friend and have rancour at the heart  
For to make peace and keep malice in thy mind    


Injury.  
In diffaming other  
In taking his goods from him  
In hurting his body or his good name    


Conspiration.  
To scismatice or procure division in the church  
Conjuring in people in good or in evil  
Conspiring in any works.      


The iii branch of Wrath. Continuing in vility.  


Reprevings.  
Reprove the poverty in which they are  
The f●agellations that they have or had  
Or that they be come of a poor kindred    


Sharp words.  
Provoking other to anger  
Full of reproving and injuries  
Such as may bear hurt and damage    


Grieving his neighbours.  
By outrageous words and sayings  
By hurting of his person or homicide  
For to take from him his goods or renown      


The four branch of Wrath. Consenting.  


Not amending.  
When they have domination upon the sinner  
Or when he is familiar with him  
That helpeth to do evil and might let it    


Rejoicing of evil.  
Praising and rejoicing the sinners  
And not to mourn for the sin that they have done  
Not correcting them that be evil    


Helping to do do evil.  
By counsel that thou givest  
By help that thou givest to them  
For thou defendest them that doth evil.      


The u branch of Wrath. Frowardly.  


Impugning goodness.  
believing in any heresy  
For to have meat and drink  
For the love of one and hate of another    


Haunting strifes.  
By customance for they rejoice in them  
By manifest hate that they will make appear  
By secret rancours in their hearts    


Strife by words.  
As in questions inutile and froward  
For to show his science  
For to gainsay him to whom they speak      


The vi branch of Wrath. Homicide.  


In defending.  
Having will to slay and kill  
Himself or other without will to slay  
To slay unadvisedly or ignorantly    


Sleaing wilfully.  
By treason  
By hate  
For he which they slay is good    


Which they ween not for to kill.  
Wening to do well and do slay some man  
In coniecting any thing joyously  
Or by him give any medicine      


The vii branch of Wrath. Uengance.  


For wrong doing.  
Saying semblable injuries  
In saying more greater injuries  
Or injuries though that they ben less    


weening that it be his damage and is not.  
Noying him that correcteth thee for thy wealth  
Or do evil to him that doth thee good  
If it displease thee that they have done for thy we'll    


By fault of some thing.  
If any giveth or dareth thee not their goods  
That he hath not done that, that he is not bond to do  
Or hath not helped thee to do thy ill will      


The viii branch of wrath. Impatience.  


In judgements of God.  
When that which pleaseth God displeaseth thee  
Or for the will of God pleaseth thee not  
Or thou hatest that which God would have done    


In his wretchedness.  
If thou be in any malady or sickness  
Or if thou be in great poverty and need  
Or if thou have any troubles or adversities    


Of wrongs of his neighbours.  
For they have missayde thee in words  
Or they have misdone to thy person  
Or they have misdone in thy goods.      


The ix branch of Wrath. Clamour.  


Debate for inutile things.  
As of beauty and fairness of women  
Or of his lineage, friends, and parents  
Or of things of the which doth annoy    


To make lesings & false tales.  
By very malice and hate  
By vaunting, craking and boasting  
By fraud and unfaithfulness    


Clattering.  
To vanquish by force of speaking  
Or for to annoy by clattering  
Or for pleasure that they take in it.      


The ten branch of Wrath. Blaspheming.  


Knowing of god the which appertaineth not to him.  
As of his sovereign might and puissance  
Or of great goodness in us  
Or of his rightwise justice    


Affirming of good things unworthily.  
By any error in the which they be  
For dread and fear of leasing  
For covetise of winning    


To say that is good that is not.  
In believing as doth idolaters  
In opinion by evil understanding  
Doing against the ordinances of the Church.       
Here endeth the branches and small sprays of the sin of Wrath. And hereafter followeth the xvii branches of Sloth, as Evil thought, Annoy of wealth, Readiness to evil, Pusillanimity, Evil will, breaking vows, Impenitence, infidelity, Ignorance, vain sorrow. Slowly, Evil hope, Curiosity, Idleness, Evagation, letting to do good, Desolation. Out of the which xvii branches, cometh Cliiii. small branches, which bringeth a man to everlasting damnation and pains perpetual.   




The. first branch of Sloth. Evil thought.  


Superfluous thoughts.  
To delight in thinking evil  
Thinking that sin is a sweet thing  
Long abiding in thinking evil    


dolorous cogitations.  
How they may hurt any secretly  
That imputeth his deed unto other  
How doing evil they may be said good    


Detestable thought.  
How they may do evil  
How doing evil they may persever  
How they may resist to the good.      


The ii branch of Sloth. Annoy of wealth.  


To sin by custom.  
For that other sinneth in likewise  
For the custom is so for to do  
For there is none that reproveth the evil doing    


Sinning by malice.  
When any loveth evil and doth accomplish it  
When any loveth the good and doth it not  
When any hateth the good and loveth the evil    


Or by desire not to love it.  
When any doth good against his will  
When any rejoiceth not in doing good.  
When it displeaseth them not if they do evil.      


The iii branch of Sloth. Readiness to ill.  


By constance.  
In leaving the good which they know  
Changing often times their purpose and counsel  
Weke in adversity & raise himself in prosperity    


By pusillanimity.  
Withdrawing him from the good  
Mistrusting in the grace of God  
Fearing to begin any good thing    


By curiosity.  
Seeking new things and unprofitable  
Pleasantly to hear tales and fables  
Seeking new tidings by his own will.      


The four branch of Sloth. Pusillanimity.  


dread where they aught not.  
Dreadiug that which is to come is no damage  
Leasing the spiritual goods for the temporal  
If temporal adversity seem over grievous    


dread more than they should.  
Making great sorrow for that thou hast lost  
sorrowing that they have which they desire  
Making sorrow if any thing hap against thy will    


dread them that they should not.  
As detractors when thou livest justly  
As defending the evil for to please them  
Or it noyeth them not if any do well.      


The u branch of Sloth. Evil will.  


Will to do evil.  
That it be to the dishonour of God  
To the damage and prejudice of his neighbours  
To the damnation of the soul    


Customably for to do evil  
For the declaration of thy evil  
For the displeasure of the good  
For they do that which they please and will    


Delighting in evil as much as they may.  
Not resisting evil cogitations  
Loving evil delectations  
Appetiting that they may delight in evil.      


The vi branch of Sloth. Breaking vows.  


By negligence.  
When any maketh a vow and mispraiseth to do it  
That doth less to vow than he hath promised  
That fulfilleth not his vow as he should    


By forgetting.  
of solemn secret vows or things to them belonging  
Of vow promised to himself or other  
Of vow made to enter into religion    


By dispraysinge.  
Not accomplishing his vow when he may  
Or that may not & doth none other good sē●lable  
Or that they have no letting for to accomplish it      


The vii branch of Sloth. Impenitence.  


Living and do no penance.  
By final penance and never to repent  
By delation from day to day of repenting  
By misprising that they will not repent them    


Not having shame to sin.  
When after sin they be ready to sin again  
When they have no shame of sin that they have done  
Or without sorrow rejoice them to have done ill    


Purpose for to sin.  
Being in will to accomplish mortal sin  
After that they have sinned purpose to bide in it  
Seeking occasion to fall into every sin.      


The viii branch of Sloth. Infidelity.  


Not believing that they should believe.  
As the jews believe and other unfaithful men  
That will not hear the articles of the faith  
Or that heareth them and will not believe in them    


believing that they should not.  
In false gods as doth the Saracens  
In Idols or in some Simulacres  
Or believe in devilish things as ●itches do    


believing unstedfastly.  
Doubt in that, that they aught to believe steadfastly  
Believe and not steadfastly as they aught to do  
Easily to let himself be deceived of his faith.      


The ix branch of Sloth. Ignorance.  


In discretion.  
Do without counsel that which should be counseled  
Doing without manner that, that they aught to hold  
Doing without wisdom things that is ne devil    


That they ought to understand.  
Dispraising knowledge and will not be taught  
Not traveling to learn that they aught to know  
Not purposing and not caring for to learn    


Not willing to know.  
For they run and will take no pain to learn  
For to have excusation of not knowing  
For sloth and negligence of learning.      


The ten branch of Sloth. Vain sorrow  


In noysomenes of living  
When good things been displeasant  
When all things been annoying  
When all that they do is done heavily    


False hope.  
Presuming to much of the mercy of God  
Not going from sin, trust in the mercy of God  
Living in sin without the dread of God    


Despairing.  
For the straightness of justice of God  
For the greatness of the sin that they have commised  
To mistrust in the mercy of God.      


The xi branch of Sloth. Slowlinesse.  


Toward forbodden things  
When any exposeth him to much in peril of sin  
When any are to much assured for to do sin  
When any exposeth him to much in temptations    


Toward wholesome counsel.  
Not willing to be good and leave the doing ill  
Not honouring the good & love it better than the ill  
Dispraising the counsel of good folk    


Toward the commandment.  
Not doing the commandment that they aught  
Dispraising commandment or him that made it  
Not loving any thing that is commanded.      


The xii branch of Sloth. Evil hope.  


Despise men of good fame.  
Continuing in doing evil operations  
In having hope to do evil all only  
Or doing them both together    


Not fearing shame.  
Not caring what thing is said of thee  
Not caring if any be slandered by thee  
Not seeking that any be edefyed by thee    


Doing good in evil intention  
Fraudulently and thou knowest it well  
Without discretion, not caring to whom, ne how  
Cauteously for thou will't not know it.      


The xiii branch of Sloth. Curiosity.  


Seeking unprofitable things.  
Willing to understand the thing that is cause of sin  
Labouring to confounded other by force of language  
For to be called wise of Idiots and fools    


Delyting to vain things.  
To draw and go to such as be dissolutio●s  
Or that they do and make dissolute  
Or make thee take heed unto all vanities    


Doing that none other can do.  
Making new things that were never seen  
Or that they learn things which been evil  
Or things that been only for to make folk laugh      


The xiiii branch of Sloth. Idleness.  


Ceasing to do good.  
That is to say good cogitations  
To good words  
And to good works    


Seeking to do evil.  
That is to know the concupiscence of the flesh  
The concupiscence of the eyes is avarice  
And to live proudly    


Not resisting to do evil.  
For love that they have to evil  
For annoy that they have to goodness  
For negligence of themself.      


The xu branch of Sloth. Evagation.  


In Idle things.  
Exposing him in vanities  
Not withdrawing him from vanities  
Willing to abide in vanities    


Or delectable things.  
For they been evil and pleasant  
Abiding by long time and space  
When thy will is thereto provoked    


And wicked things.  
How cautelously they may damage and hurt  
Or the more grievously hinder  
Or the more longer annoy.      


The xvi branch of Sloth. Letting to do good.  


Consenting to them that doth evil.  
By malice for to accomplish their will  
For hate that they have to the good folk  
Or for hate of good that they might do    


Not helping the good.  
when they may have no profit without they help  
There as they be in peril  
Where as they defayle without having succour    


Hindering the good.  
As by himself  
Or by other people  
Or hold from them that they own them.      


The xvii branch of Sloth. Dissolution.  


As in vain things.  
In the beholding folk sporting them by vanity  
Setting their eyen to behold any vanity  
Being in places populaire and public    


In wanton things.  
In jousts of the body  
In lightness of courage  
By force of singing and crying    


Or in foolish rejoicing.  
By laughing to much and overlong  
To be without gravity when they should be so  
To provoke other for to laugh        

Here beginneth the twenty branches and bows of Covetise, as Compunction Rapine, Usury, withholding dotte, Not yielding commised Simony, Sacrilege, Theft being proprietary, Taking gifts unjustly. To have to much, Expending habundantly, Fraud, False compunction, leasing, Swearing, Forswearing, False witness, Plays, Being vagabond. Out of the which twenty branches cometh other small twigs or branches to the number of an hundred and thirty. And so the whole number of them is an hundred and fifty.  



The first branches of Covetise. Compunction.  


Solicitude of thought.  
Forget the spiritual goods, for the temporal goods  
Be negligent to the spiritual, & diligent to the teporal  
Dispraise the goods of the soul, for them of the body    


Hope to win without convenance.  
Holding that without noysance they ne may  
Procuring goods of other for to have profit.  
Willing to have profit for their solicitude    


and may not with draw them from it.  
Getting temporal goods by great delectation  
Being held in love, to get temporal goods  
Or to vaunt him to get more than he can.      


The second branch of Covetise. Rapine.  


Taking by force the goods of other  
To his subjects or less than he  
To his enemies by what manner that it be  
To his neighbours by subtle mean    


Doing vio●lence.  
To his subjects, for him of temporal goods  
Or likewise, by spiritual things with threatenings  
Or in spiritual things making promises    


By curueis & subsedies  
Doing unduly, without right and reason  
Or that before they were accustomed so to do  
Or that they be done by force of threatenings.      


The third branch of Covetise. Usury.  


By covenant made  
When any sells the dearer because of abiding,  
Lend money, to have more largely  
Or for because they lend and do abide,    


Without covenant, but in hope  
Not lend without they have a pledge.  
Or by signs to be sure to win by lending  
When any receiveth or dareth to have benefit    


To cell for more forgiving days.  
As been open usurers  
Or that they think to get money by that they cell  
Or by accustomance so for to sel.      


The four branch of Covetise. Withholding.  


Renying ●t.  
Debt that thou knowest well that thou dost own  
Or that debt that thou hast forgotten  
The which is openly known that thou owest    


Or stealing it.  
Hoping to give it him another time  
Without will to give it him though thou may  
Not having power to pay and ask no mercy    


To forget it.  
The which ben paid and ask it again  
Not giving children that they have of their friends  
Retaining willingly that to other belongeth      


The u branch of Covetise. Not yielding things commised.  


Withholding them by deed.  
By strength or violence distribute them to himself  
By fraud make them to lose them that oweth them  
Saying that they hold them under colour of love    


Differre for to yield them.  
To th'end that the mean while they may profit them  
Or that by some mean they may keep them  
Or to have meed for yielding them    


Lending them to other.  
To have recompense for such lending  
By curiosity to lend that which is not his  
By ambition to say that is his which is not.      


The vi branch of Covetise. Simony.  


Selling spiritual things by words.  
To people adulterers by their flattering  
By leding of process and to unworthy people  
By the evil words of other    


Selling spiritual things by price.  
And taken afore of such thing be comen  
Or taken after they be comen  
Putting cause wherefore the same was not    


Selling spiritual things by prayers.  
Sometime doing with threatenings  
Or sometime without threatenings  
And sometime with violence and force.      


The vii branch of covetise. Sacrilege.  


Taking sacred things in holy places.  
as the goods of the church to be taken in the church  
Withholding dysmes and things of the church  
Taking the goods of the church undeserved    


Or hallowed things in places not hallowed.  
Taking the goods of the church where they be  
Unworthely distributing the goods of the church  
A lay man having dysmes saying to be his    


Or things not hallowed in holy place.  
By questes or any thing longing to the church  
All goods for surety put in the church  
Things or casualties to them allowed.      


The viii branch of Covetise. Theft.  


stealing with out that it be known.  
For him that thou robbest did the damage aforetime  
Or thou dost it of thy proper malice  
Or for thy simpleness and ignorance    


Having the goods of other hiding them.  
For to withhold them more peaceably  
For fear to be punished  
Or for thou will't always persever in ill    


Consenting to him that doth evil.  
For it pleaseth thee that such robbery be done  
Or thou hast profit by such robbery  
Or for thou searest him that doth such theft.      


The ix branch of covetise. Being proprietary.  


A religious of the goods of his religion.  
To have without knowledge of his prelate  
Or by consent of the prelate which appeteineth not  
Or that they have of licence to apropre to much to him    


Men or women married.  
When one hath any good without knowledge of the other  
Or that the one giveth to much to his kin  
When one spendeth privily the common goods    


Of the patrimony of the crucifix.  
In taking more than of necessity  
Unworthely and where it appertaineth not to be  
Spending it in evil usage.      


The ten branch of covetise. Taking gifts unjustly.  


To do hurt.  
And for to bear damage unto other  
In accusing other wrongfully  
Or sometime accusing for a just cause    


To 'cause dishonesty.  
As for to make treason or conspiration  
To make immundicitie and dishonest things  
Or in taking both the adverse parties    


To cell justice  
To the end to do his particular profit  
Hasting justices & to wrong them that hath right  
Differing to do right to him that it longeth to.      


The xi. branch of covetise. Having to much.  


Getting over much.  
By violence done for friends or for silver  
Or by usury unjustly common to  
Or by frauds and deceptions acquired    


Withholding over much.  
To th'end that they may be more honoured & dread  
To th'end to have the more their delights  
Or to have more possessions than other    


sorrowing that they can not get.  
For envy of them that be richer than he  
By delyting him in richesse  
For fear to have scarcity of good.      


The xii branch of Conetise. Spending abundantly.  


Things justly got.  
giving unjustly not caring to whom  
Losing disordinately the goods that they have  
Abusing and foolishly using that they know well    


Things unjustly got.  
In retaining them against conscience  
Doing alms with rapine and usury  
Spending them in carnalities    


Things not being his.  
In oppropryeng them to his singular usage  
Or appropryeng them to the usage of other  
Spending them superfluously on other people.      


The, xiii. branch of covetise. Fraud.  


In forecasting.  
By promises that they may receive  
By threatenings in likewise  
Or by sweet words    


Being double.  
Showing fair semblant for the good of other  
Or by such semblant diffame other  
Or by fair semblant hurt other    


Procuring evil.  
To him that weeneth thou art his friend  
To him that thou knowest to be thy enemy  
Or indifferently to his friend or enemy.      


The xliii branch of covetise. False compunetion.  


Evil reckoning  
Of that that they own to other justly  
Of that which is aught by any ways  
Or that which is aught to other then him    


When they do know it and yield it not.  
For dread to yield it or to be noted  
For shame that they have to do it  
For avarice and love of retaining    


Consenting to ill and do it not.  
Holding his peace of that he knoweth  
Doing help to him that misreconeth  
Willing to hinder him that is misreconed.      


The xu branch of covetise. Le●nge.  


For merriness.  
For covetise to please  
For pleasance that they have of losing  
Lightly to swear for that they know not    


To make other to win.  
Hiding that that hurteth none ne helpeth other  
Sometime that it be for temporal goods  
Sometime to prove any person    


Fraudulently.  
That profiteth sometime, and sometime noyeth  
That profiteth to none and noyeth to some  
In the doctrine and promise of religion.      


The xvi branch of covetise. Swearing.  


The members of God.  
In contemning God and his saints  
For to show that he is fierce  
Or that they take pleasure to do injury to God    


Often times.  
By evil custom to swear often  
For pleasure that they have to swear  
For contemnement of him that they swear    


Incautely.  
Not taking heed what they swear  
Doing ill to verefy that they do swear for  
Not considering that oaths should be kept.      


The xvii branch of covetise. Forswearing.  


By words.  
Dolorously to deceive and beguile  
Unwisely of that they know not  
Willingly of that they know not    


By faith interposed.  
In receiving any of the sacraments of the church  
In the self things that be lawful  
Or in things that be not lawful    


By touching of things made.  
Swearing untruly in will to deceive other  
Or swearing truth wening to swear false  
Or that sweareth false weening that it be truth.      


The xviii branch of covetise. False witness.  


That thing which they know not.  
Bearing witness of the thing that they know not  
Witnessing the thing wherein they be ignorant  
Dissembling to be ignorant of that they know    


The thing that they do know.  
For praise that they have or aught to have  
For love of him for whom they be witness  
For malice that they will not say the truth    


The thing that they ween to know.  
For false opinion that they have of the thing  
Say that the thing is true and know it not  
Nor requiring for the truth and may well.      


The xix branch of covetise. Plays.  


Which be defended.  
As plays made by enchantment  
Dishonesties in provoking to dishonesty  
Or the which may greatly noy    


That be perilous.  
For pleasance of himself or to please other  
By accustomance to make such plays  
Or in hope to have winning to do such plays    


With people not appertaining.  
A lay man to play with a religious  
Or a lay man with a priest of clerk  
Or with any man of penance.      


The twenty branch of covetise. Being vagabond.  


For to seek ways for to be idle.  
Feigning themselves and be not  
Doing such fantasy without necessity  
Or in so doing for to deceive other    


To be idle.  
Among such as travail and labour  
Or among them feigning to be sick & are hole  
Or showing themselves more sick than they be    


To optemper their ill will.  
In sustaining things sharp to sustain  
Deceiving by feigned words or by envy  
Wening to live without any thing that is needful       
¶ Here endeth the branches and small sprays of the sin of Covetise, And here followeth the v branches of Gluttony, each of them to follow other in order as to seek delicate meats. greediness. delicious dressing. eating without hour. To make excess. Out of the which u branches springeth and groweth small sprays to the number xlv the which bringeth every man and woman that planteth them in the Arbour of their bodies unto delectation, unto the kitchen of infernal gulfre, there to be fed and made faciate with the devil the chief cook of the kitchen of hell.   




The first branch of Gluttony. Seeking delicate meats.  


For the good favour.  
Against the profit of the soul  
Against the health of the body  
Against the health of both together    


For the great novelty.  
For novelty that it is delicious  
Eating fruits because they were good and ripe  
By compositions of the conditions required    


In divers appareling.  
By customance so well to dress it  
By lightness to be over abundant without need  
By affection and pleasure that they take.      


The ii branch of Gluttony. greediness.  


In appetiting  
Meats more precious than longeth for them  
Mean meats and be not content with them  
Less meats than the state where they be required    


To much delyting.  
In being curious to fill his belly  
Not serving God for filling of his womb  
Eating to often without keeping any hour    


To much filling them.  
As much as they may decoure meats  
When he may fill him and not being content  
Not parting to the poor such meat as they have      


The iii branch of Gluttony. Delicious dressing.  


By divers manners.  
For to satisfy all his desires  
Not refusing to his belly any thing it desireth  
Not refusing any evil appetite    


Or exquisively  
By art otherwise then other maketh  
By study how well that it be difficile to do  
By labour & pain that they take to dress them    


Condignly.  
Needful by divers manners of matters  
Delicious for the sweet and fragrant savours  
Sumptuous not caring for any cost.      


The four branch of Gluttony. Eating without hour.  


Out of time.  
Before a lawful hour and without necessity  
Or after when the lawful hour is past  
Or what hour that it be against commandment    


Many times.  
What thing that thou appetitest to eat  
Manifestly that other may know it  
Or secretly when thou only will    


Unlawfully.  
As on fasting days to eat flesh  
In place, as eating in the Church  
As meat, as eating forbodden things.      


The u branch of Gluttony. To make excess.  


In quantity of meats.  
Eating more than is needful  
Eating so much that it grieveth to soul and body  
Doing damage under colour of sickness    


In over dear meats.  
Not caring what they cost if they be delectable  
Over delicious and therefore more dearer  
Dispraising meats of light price    


Using other men's tables  
For lechery and lycorousnes  
For company that they may eat the more  
For to fulfil the better their appetite.       
¶ Here endeth the branches and small sprays of Gluttony. And hereafter followeth the u branches and sprays of Lechery, as they follow and ensue one after another, the which been these, Lechery, Immundicitie, Not giving the debt, Abusing of his five wits, and Superfluity. Out of the which branches, issueth and groweth many other small branches and sprays to the number of xlv The which branches if they be fyxed and set in the inward delight of a man, or of a woman, will make them grow to the eternal perdition both of body and soul.   




The first branch of Lechery. Lechery.  


Fornication.  
With all women married or widows  
With a maiden yet being a virgin  
With common women or them that are corrupt    


adultery.  
When a man companieth with other than his wife  
Or women with other than their husbands  
Or that they be both in marriage    


Excess.  
With man or woman of their lineage  
With any man or woman of their affinity  
Or that the one party be of religion.      


The ii branch of Lechery. Immundicitie.  


Of thought.  
Long delectation of thinking of Lechery  
giving consent to such delectation  
Enforcing him to accomplish his will by work    


Of body.  
Pollusion by night by to much eating & drinking  
By habitation or company of women  
Evil cogitation to accomplish such work    


Of both together.  
Moving or touching the flesh by delectation  
Accomplishing work & of will naturally.  
Or any wise not naturally.      


The iii branch of Lechery. Not giving the debt.  


For hate.  
When they love other than their party  
When they know that they be not loved of their party  
Or they are despiteful and rigorous    


For to show traveling.  
For they fear the infernal pains  
For dread to have poverty  
For fear of labour that they have of noryshing    


For abomination.  
Some hath abomination in that they be accustomed  
Or for immundicitie of the work  
When any dispraise or hate the company of his party.      


The four branch of Lechery. Abusing thy u wits.  


Exposing themselves in peril.  
Sometime by the reason of some people  
And other times danger of the place  
And other season by reason of the time    


Not drawing from it.  
Of the work when they know it is nought  
From the peril and know that it is dangerous  
Or for they provoke to such work in peril    


Delyting them in it.  
In the work and sin of the flesh  
Or desire and will to accomplish it  
Or in thought and memory to have done it.      


The u branch of Lechery. Superfluity  


In clothing.  
In jewels, rings, sygnets, and ouches  
In preciousness of gowns, gyrdels, & clothings  
In the composition or fashion newly got    


By delights.  
By wantonness of children playing or being idle  
By delectation of their body taking all their eases  
In doing all that the heart desireth    


By expense.  
Spending largely for the praise of the world  
giving where it appertaineth not to give  
For his delights hath spent to much of his goods.        

Explicit.  
¶ Here endeth the branches of all the vii deadly sins, as they be afore rehearsed, with all the small branches. Also showing how that three cometh of the great branches each by himself. And out of them three groweth ix and so every branch hath small sprays springing out of them. So there is no man ne woman living, but he sinneth venially as it is written. Sepcie● in die cadet justus. Lo if the righteous man do sin vii times a day by venial sins, than we wretched sinners how oft do we sin in a day. God wots full oft. But yet for venial sin is many remedies. Also for deadly sin is few remedies, and but four specially, as Confession, Contrition, Satisfaction, and penance. But the first is, thou must be sorry for thy sins. Secondly to make a meek confession. Thirdly, do satisfaction. And fourthly perform thy penance adjoined by the confessor, for penance is debt that we must pay to God for our sin committed, and therefore never look to have forgiveness of thy sins without repentance. Also sin is perilous afore our Lord jesus Christ for iii manner of reasons. The first he giveth no warning when he smiteth thee. The second, for as he finds thee, so will he judge thee. The third when thou art dead remedy is past and go.    

Here followeth the pains of hell comminatories of sins, to punish the sinners, as Lazarus recompted after that he was risen, as he had seen in the party's infernals, as it appeareth by these figures ensuing one after an other. Capitulo viii  
 
OUr saviour and redeemer jesus Christ, a little before his blessed Passion, being in bethany, entered into the house of a man named Simon, for to take his corporal refection. And as he was sitting at the table with his Apostles and Disciples, there being Lazarus brother to Mary Magdalene and Martha, the which our Lord had raised from death to life. The which thing Simon doubted, and prayed our Lord for to command Lazarus to show afore the assistentes what he had seen in the other world. And our lord gave him leave to speak. And then the said Lazarus recounted how that he had seen in the parties infernalles of hell many great and intolerable pains, where as sinful men and women were pained. first of Pride, and consequently of all the vii deadly sins, each pain by himself.  

First said Lazarus I have seen in hell wheels right high, set on an hill, the which was to look on in manner of mylles, incessantly turning about by great impituosity, roaring and whirling as it were thunder. And the wheels were fyxed full of hooks and crampions of Iron and steel, and on them were hanged and turned the proud men and women for their Pride, with their prince, captain and master Lucifer.  
Pride among all other sins is a king, a captain, and master. And as a king hath a great company of people, in the same manner hath pride a great company of vices And as a king keepeth that which is his, in likewise doth pride keep the proud folk that be in his jurisdiction. Great sign of reprobation it is for to persever long in pride Pride than is a sin that displeaseth God above all other sins, as much as humility pleaseth him among virtues. And there is no sin that maketh a man more semblable to the devil than pride doth. For the proud man will not be as the other men, but he must be as the Pharisien with the devil. And for that the proud man will enhance himself above other men, the devil doth with him as the crow having a hard nut in his bill, the which he may not crack, she beareth it up a high in the air, and then letteth it fall upon a stone whereon it breaketh, and then she descendeth and eateth it. In likewise the devil reyseth the proud man and woman for to let them fall in the hard pains of hell. As much difference is between pride and humility, as the chaff and the corn, for the chaff is light and mounteth high, & the wind carrieth it about and so it is lost, and the corn which is heavy abideth low on the ground, and is gathered up and put in garners of the farmer, and is kept for the common profit, and the chaff is brent, lost, and devoured of beasts. And in this wise are the proud people raised and enhanced through the enticement of the fiend of hell, & then fall down by the moist rain of death, which maketh them heavy, and causeth them to tumble by the strength of their superbious blasts into the furnace everlasting, and there to be brent and devoured with the horrible beasts of hell.   

¶ Secondly said Lazarus I have seen in hell a fiudde frozen as ice, wherein the envious men and women were plunged unto the navel, & then suddenly came over them a right cold and a great wind, that grieved and pained them right sore, & when they would evite and eschew the wonderful blasts of the wind, they plunged into the water with great shouts & cries lamentable to hear.  

These be the Envious people.   
Envy is dolour and sorrow of the heart, of the felicity and prosperity of other, the which sin is sovereignly cursed, for that it is contrary to Charity, that is sovereign head of all virtues, whereby it is great sign of reprobation, for by it the fiends know them that shall be dampened, as Charity is sign of salvation, and whereby God knoweth who shall be saved. Envious people been fellows unto the devil. For if so be that an Envious man do win, then is he very glad, and if he lose he is full angry with them. Envious folk been so infette and corrupt that good odours to them stynketh, and sweet things unto them seemeth sour, in likewise is the good name and prosperity of other But stinking things and sour to them be sweet, the which ben vices, reproaches, adversities, and evil fortunes that they know or hear said of other. The Envious folk seek their wealth in the adversity of other, as when of the harm of other they seek the good in rejoicing them, but with this they be not yet satisfied, but of a new they be tormented, for they have not such joy without displeasance and affliction at their heart, whereby they be tormented. For he that seeketh his wealth in the adversity of an other, is like to him that seeketh the fire in the bottom of a water, or that looketh for will on an urchins back, the which things be but all follies and abusions. Envy is but the goods and felicities of this world, for the cursed sin of envy may not ascend into heaven. It is a sin difficile to heal, for it taketh toot and is fyxed in the heart secretly, wherefore it is hard and unpossible for to be done away by medicine, wherefore with great pains is any made hole that is infected with it. The envious men's tongues be likened unto a three edged sword that hurteth and cutteth three manner of ways. The first he hurteth and woundeth his own soul. The second him that he telleth his tale unto. And thirdly he sleyeth him by whom he felleth his cursed tale.  
Thus endeth Envy, and followeth the history of Wrath.   


Wrath.   
¶ Thirdly said Lazarus I have seen in hell a great cave tenebrous and obscute, full of tables like Bochers' stalls, or a great bochery, where as Ireful men and women were thorough pierced with trenching knives and sharp glaives, & with long spears pierced their bodies, wherewith the most horrible and fearful bochers of hell hewed and detrenched them with their glaives and knives impiteously without ceasing.  
 
SO as peace maketh the conscience of a man to be the dwelling place of God, so cursed wrath maketh it the habitation of the devil. Wrath efisketh and leseth the eye of reason, for in a wrathful man reason is banished, there is nothing that keepeth so much the image of God in man, as sweetness, peace, and love, for almighty God will be there as peace and concord is, but wrath chaseth them fro man, so that our lord may have no abiding. The wrathful man is like to a Demoniacle, the which hath the devil within him, causing him to torment and strive with himself, foaming at the mouth, and gnasshing with his teeth, for the intolerable pain the which the enemy doth to him. In likewise the wrathful man is tormented by wrath, and doth oftentimes worse than the Demoniacle, for without patience they beat the one with the other, saying injuries, reproaches, vyllanies, & give themselves to the devil body and soul, and say and do many unlawful and domageable things. By wrath sometime the devil getteth an hole generation or all a country. When wrath is set, then cometh noise, & then vengeance that destroyeth and leeseth all, the which happeneth sometime through one wrathful man, as an ireful dog the which mo●ed and put strife among other. The fisher troubleth the water that the fish may not see his net, to the end that they may go therein and be taken. In likewise the devil troubleth the man by wrath, to the end that he know not the harm that he commised by his wrathful heart and courage.   

Fourthly said Lazarus, I have scene in hell an horrible hall dark and tenebrous, wherein was a great multitude of serpent's big and small, where as slothful men and women were tormented with bitings and stingings of venomous worms, the which pierced them through in divers parts of their bodies, wounding them to the heart with inextinguible pain.  
 

Of slothful people.  
sloth is tristesse of spiritual goods, that should be ordained to God, wherfeore they love to serve God as they aught to do, with heart and mouth, and by good operations, who that will love God aught to know him redemptor and Saviour of all goodness that we have had and received every day, knowledging ourselves sinners. Great folly it is when by sloth in the time of this breniate life, we gather not goods for the life eternal. But in these days many one be slothful to do well, and diligent to do evil, so that if they were diligent to do well, as they be to do evil, they were right happy. Also sloth is the beginner of sin, and a great enemy to God, for he letteth men and women to serve God, and to know their maker and redeemer, and sender of all goodness that they have here, they be great fools that be so slothful here in this little time of this short life, that will gather no goods to bring the soul to everlasting life. But now a days people be slothful in doing of good, and full diligent to evil, and if they were as diligent to do good as evil, they were full of grace. Now he that will think as after his death is not wise, for than he shall have but the good d●edes that he hath done in his life before, then shall he sorrow and plain of the time that he hath lost by sloth, and shall sorrow that he did no good deeds when he had time & space here in this world.  
¶ Here endeth the u pain of hell. And followeth the vi pain of hell.    


Covetise.   
Fyfthly said Lazarus, I have seen in the infernal parties a great number of wide cauderons and kettles full of boiling lead and Oil with other hot metals melted, in the which were plunged and dypped the covetise men and women, for to fulfil and replenish them of their insatiate covetise.  

¶ The covetous men and women.  
covetise is a great sin and a wicked in the sight of God. For the covetous man imagineth more to get a penny, than the love of God. And had liefer lose God than one half penny. For often times for a little thing he lieth and forswereth himself and sinneth deadly. The faith, hope & the charity that would be in God the covetous man putteth in his richesse. first faith, for he believeth to ●aue such things, the which be necessary for him, sooner for his goods than 〈◊〉 the gift of God, as if that God might not help him, or as if God had ●o solicitude of his servants.  
Also the covetous man hath hope to have the more joy and consolations by his riches, than God may give him. And also the covetous man setteth all his heart on his goods & not on God, & thus the covetous man & woman hath their charity in their rich chests, coffers, & bags. The covetousman hath his heart on his goods more than one God. There as is the heart, there is the love, and love is charity, and so covetous men hath their hearts on their goods. The covetous man sinneth gathering his good, and in using it evil, and in loving it over much, and sometimes better than he doth God, the covetous man is taken in the net of the devil, by the which he leseth everlasting life, for small temporal goods, as the bird doth go into a pitfall for a worm & leseth his life, and as the mouse is taken in a fall or trap, and leseth his life for a little bacon. The covetous men and women been like curs or dogs, the which that keepeth carrion, and when their bellies be full they lie down by it, and keepeth away the birds that they may not eat, but dieth for hunger for fault of that the curs hath to much. In likewise the covetous men withholdeth the goods that poor men may get none, & letteth them dye for hunger, and holdeth them in their subjection, and the devil holdeth the rich men in his subjection that doth the poor men wrong.  
Thus endeth the pain for the covetous men.    

And here followeth the vi. pain of hell.  
Lazarus.  
Gluttony.  
THe throat is the gate of the body of man, so when enemies will take the castle, if they may win the gate, they will lightly have all the Castle. So when the devil may win the throat of a man by gluttony, easily he will have the remanant and enter into the ●ody accompanied of sins. For the gluttons consenteth unto all vices. ●nd for this cause it were of necessity to have a good guard at the gate, that ●he devil entre not. For when one holdeth the horse by a bridle, he may lead ●ym where he will, so doth the devil the glottonous man where him list. The servant that is over easily nourished rebelleth oft against his master. The belly over filled with drink and meat, is rebel to the soul, so that it ●oyl do no good operatyons. By gluttony many been dead which might have ●●ued longer, and so they have been homicide of themself, for excess of to much 〈◊〉 and drinking corrupteth the bodies and engendrethe sycknesses, the which often a brydgeth and shorteth the lives. And they that noryshethe well the flesh prepareth meat for worms, & so the glutton is coke of worms A ma● of worship would be ashamed for to be coke of a great Lord. Moore ashamed should he be, to be a coke for worms. They that live after the desire of flesh, liveth after the rule of the swine in eating without measure like an unreasonable beast. This is the hog as it were an abbot over gluttonous people, of whom they hold their order and regule, whereby they been constrained to keep them in their cloister, that is in the tavern and ale houses. And likewise as the hog their Abbot lieth in a rotten dunghill or in the miry puddle, so do they always lie in the stinking infection of gluttony, till they be drunken and without wit.  
¶ The seven. pain said Lazarus, I have seen a field full of deep wells replenished with fire and sulphur, whereout issued smoke thick & contagious wherein all lecherous people were tormented incessauntly with devils.  
OF all the seven. deadly sins. Lechery pleaseth most unto the devil. For it fyleth and corrupteth both the body & the soul together, and by Lechery the devil winneth two souls at once. And many lecherous people will avaunt themself, and say that they may not have their full desire and lust of that sin. Lecherous men and women be more disfourmed and ugly than the devil, in the superhabundaunce of that sin. He is a foolish merchant that maketh a bargeyne, of the which he knoweth well that he shall lose thereby, and repent him of his bargain making. In like manner of wise, each Lecherous man hath great pain, and spendeth his goods and his understanding to fulfil and accomplish his lusts and delights, and after repenteth him of his expense, and yet the worst is, he is in danger of his foul till he be repentant, & do sufficient penance. The Lecherous men and women living been tormented with three infernal pains, as heat, slynke, and remorse of their conscience. For they be hot by concupiscence. They be stinking for their immundicitie. For such sin is all stinking & maculeth the body and soul, which all other sins fyleth but the soul.  
¶ Also they be not without remorse of conscience for the offence that they have done to God. Lechery is the pit of the devil, wherein he maketh sinners to fall. To the which many helpeth the devil to cast themself in it, when willingly they go to the brim knowing that the devil will cast them in. Good it is not to hearken women, better it is not to beholden them, & much better it is not to touch them. To this sin●e belongeth foul words, bylayne songs, dishonest touchynges, the which abhorreth not bawds, hatlottes, hores, and such as frequenteth and persevereth in the same.  
Thus endeth the seven. deadly sins, fygured each by himself like as Lazarus had seen in the parts Infernalles.    

Here after followeth the third part of the Calendar and composte of Shephardes. Salutarye science, and garden of virtues. Capitulo ix.  
VUho that will have on a piece of earth great abundance 〈◊〉 fruit, first they aught to take away all things that been no● some, and after labour it well, and then sow good sedes. I● likewise a man should labour and cleanse his conscience of 〈◊〉 his sins, labour by holy meditations and sow virtues an● good operations, for together fruit of everlasting life.  
¶ Then sith that here before hath been spoken of vices rudely and lights now it behoveth hereafter to speak of virtues in the third part of this present book, the which shallbe as a little garden pleasant, full of trees an● flowers. In the which the contemplative person may sport and play, & by goo● ensignementes gather sundry virtues, and edify himself in good exercise wherewith his soul shallbe enorned and ordained afore his spouse jesus Chri●● when he shall come to visit and devil with him. In the beginning of th●● which party shallbe the orison dominical of our Lord, with the declar●●tyon the better to understand it, and the said party shall contain vi. pa●●ties. The first party shallbe the declaration of the said prayer. The second of the salutation angelic that Gabriel made to Mary when she conceaue● her child jesus. The three shallbe of the twelve. articles of our faith. The iiii. shallbe of the x. commandments of the law. The fifth shallbe of the Field of virtues: For the first you aught to know that by the oraison of our lord, that is the Pater noster, when we say it we demand of God suffisance of all things necessaay for to salute & help of our souls & of our bodies, not only for us, but for all other. And for all this cause we aught to have the said orison in great contemplation, & say it with great devotion unto God. And unto young people it should betaught & said to them, for though they understand it not, yet it profiteth them to have the kingdom of heaven. And they say it in perfit love & charity, In the Pater noster, we ask seven. petitions. By each petition we may understand seven. other things. As the seven, Sacraments of holy Church. The seven. gifts of the holy ghost. The seven. armures of justice spiritual. The seven. virtues principal that we should exercise. The seven works of mercy bodily. The seven. works of mercy ghostly. The seven. deadly sins that we should dread. The declaration is this, Our father that art in heaven thy name be made holy. In his petition, we ask of god our father to be his sons, for otherwise we can not be called his sons, nor be our father, & that his name may be made by us more holier than any other thing, wherefore we receive the sacrament of baptism, without that, man may not be made the son of God, & to receive the virtue of meknesse against pride, and then to cloth the naked, & help the needy both bodily & ghostly. The two. is, thy kingdom come to us is this petition. In so much thy name of God may not be perfitly hallowed of us in this world we ask his realm. In the which perfitly we shall hallow it, for to that kingdom we be very heirs. This petition is the sacrament of priesthood, by the which we are taught to good works, & the gift of the holy-ghost is the gift of understanding, for to understand & desire the kingdom of heaven, and we arm us with the helm of largeness against covetous. The three petition is thy will be done in the earth as it is in heaven. For it is the faithful will of God that his will should be fulfilled that is his commandment, by this petition we make obeisance to God in our hearts, when we desire to do his will. By this is understand the sacrament of Marriage, by the which we avoid fornication, and the gift of counsel of the holy ghost for to order our obeisance veritably. And so we arm us with the armour of salvation against envy. The fourth petition is, our daily bread give us this day. Here we ask of God to be sustained with material bread for our bodies, and spiritual bread for our souls, that is the bread of life, the body of jesus Christ, the which we receive by faith, in mind of his passion. The ghyft of the holy ghost is strength to be faithful in our belief, take we the sword of patience against the sin of ire, and visit the sick men bodily, and use virtue of temperance against wrath. the fift pety●ion is, forgive us our sins as we forgive all men, for trust well, he that will not forgive for the love of god, God will never forgive him his sins. And these iii petitions following we ask of God to be delivered from all evil, as of the sin that we have done deadly, & by these we ask of God to be assoiled and to give us pardon by his mercy, by the which we understand the sacrament of penance & forgyvenisse of sin the holy ghosts gift is science for to understand the works of mercy and to escaped sin. And so cloth us with lightness against covetise, and comfort poor prisoners and give good council to them that ask and need it, and take the virtue of faith against covetise. The vi. petition is suffer us not to be overcome in temptation by the second evil that is not done, but it may happen & we fall by the way of temptation. Here we ask of God to be steadfast in the faith, & that we may gladly do good works in the virtue of hope and strength to do good deeds, & withstand temptation to the which profiteth to us the sacrament of confirmation which giveth to us the knowledge of God by the virtue of verity. The gift of the holy ghost, and so take we the spear of soberness against gluttony, and comfort pilgrims by virtue of hope. The seven. petition is to deliver us from all evil. Amen. The third evil, is evil of pain that sinners may have if they serve not God, & by this petition we ask that we may be delivered from all pains, and saved in Paradise, unto this say we all. Amen. By these we ask, so it be done as we desire. By the which we receive the sacrament of the later anointing, that giveth us the sure way of salvation, the gift of the holy ghost is dread of judgements of God, and gird us with the girdle of chastity against lechery, and bury we them that be dead bodily, and pray for our enemies ghostly, get we in us the virtue of charity, and eschew the sin of lechery.  
¶ Thus endeth the Salutary science and garden of virtues.   

¶ And hereafter followeth an other declaration of the Pater noster. Capitulo ten  
 
OUr Father right marvelous in his creation sweet and loving rich of all goods that been in heaven, mirror of trinity, crown of jocundity, and treasure of felicity. Holy be thy name & sweet as honey in our mouth, thou art the melodious harp that causeth devotion to sound in our ears, and to have it continually by the desire of our hearts. Thy realm come to us. In the which we shallbe ever in joy and rest, without trouble, and sure never to lose it● Thy will be done in earth as it is in heaven. As to love all that thou lovest, and to hate all that thou heatest, and that we keep evermore thy commandments. Our daily bread give us to day, that is to say bread of doctrine, bread of penance, and bread for our bodily sustentation. And forgive us all our sins, that we have done, against thee, against our neighbours, a●d against ourself. Semblably as we forgive other that have offended to us, by words, on our bodies, or our goods, And suffer not that we be overcome in temptation, that is to say, as by the devil, the world, and the flesh. But deliver us from all evil works ready done, and also them for to come, Amen.  

¶ Here followeth the story of the Pater noster.  
OUR Father which art in Heaven, hallowed be thy name. Let thy kingdom come, Thy will be done, aswell in earth, as it is in Heaven. give us this day our daily bread. And forgive us our trespasses, as we forgive our trespacers. And lead us not into temptation: but deliver us from evil. For thy is the kingdom, and the power, and the glory, for ever. Amen.  
IN the story here before, showeth to simple people how this holy prayer the Pater noster: should be said to God the father, & to god the son, & the god to holy ghost. And to none other. The which prayer containeth and taketh all that be rightfully asked of God, and our lord jesus Christ made it there to the intent that we should 〈…〉, and devotion, and he made it on a time when he taught his apostles, specially to make orison. And then the disciples said Lord and master learn us to pray, & then our lord opened his holy mouth and said to his apostles when you will make any prayers, after this manner as here followeth, shall you begin saying thus.  
¶ Our father which art in heaven hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. give us this day our daily bread. And forgive us our trespasses as we forgive them that trespass against us, and let us not be let into temptation. But deliver us from evil. Amen.  
¶ Here after followeth the salutation that the Angel Gabriel made to the glorious virgin Mary, with the greeting of the holy woman S. Elisabeth.  
Hail Marry full grace, our lord is with thee.  
Blessed be thou of all women, and blessed be the fruit of thy womb jesus.   

secondly in the book of jesus, the salutation in such.  
Hail Marry full of grace our lord is with thee. Blessed be thou among all woman, and blessed be the fruit of thy womb jesus Christ. Amen.  

The salutation of the angel Gabriel.  
IN this salutation is three mysteries. The first is the salutation that the Angel Gabriel made. The second is the loving commendation that S. Elisabeth made, mother to S. john baptist. The three is the supplication that our mother holy Church maketh And they be the most fairest words that we can say to our Lady: that is the ave Maria, wherein we salve her, praise her, pray her, & speak to her. And therefore it is only said to her, and not to saint Kathrine, nor to saint Margarete nor to none other saint. And if thou demand how thou mayst then pray to other saints I say to the thou must pray as our mother holy Church prayeth in saying to S. Peter Holy S. Peter pray for us. S. Thomas pray for us. That they may pray to God to give us grace, and that he forgive us our sins. And that he give us grace to do his will & penance, & keep his commandments, and so we shall pray to the saints in heaven after the necessity that we have.  
S. Peter, S. Andrew, S. james the great, saint john, S. Thomas, S. james the less, S. Philip, S. Bartylmewe, S. matthew, S. Simon, S. Jude, and S. Mathias.     

Thirdly in the book of jesus is salutary science, and is the Credo which we aught to believe on pain of damnation. Capitulo x.  
I believe in God the father almighty, maker of heaven & earth, and in jesus Christ his only son our Lord which was conceived of the Holy ghost, and suffered passion under Ponce Pilate, crucified, buried, went into hell, the three day rose from death. Ascended into heaven & sitteth on the right hand of the father.  
And after shall come to judge the quick and the dead. I believe in the holy ghost, the Holy catholic church, the communion of saints, and remission of sins. The rising of the flesh. The everlasting life, Amen.  
saint Peter put the first article and said. I believe in God the Father almighty creator of heaven and of earth. saint Andrew put to the two. and said. I believe in jesus Christ his only son our lord. Saint james the great put to the three saying, I believe that he was conceived of the holy ghost, born of the virgin Mary. Saint john put to the iiii. saying. I believe that he suffered passion under Ponce pilate, was crusifyed, dead, and buried. saint Thomas put to the u saying. I believe that he descended into hell, and the third day arose from death to life. saint james the less put to the vi. saying. I believe that he ascended into heaven and sitteth on the right hand of God the father omnipotent. Saint Phylip put to the seven. saying I believe that after he shall come to judge the quick and the dead. saint Bartylemewe put to the viii saying. I believe in the holy ghost. saint matthew put too the ix. saying I believe in the holy Church catholic. Saint Simon put to the x. saying, I believe the communion of saints and remission of sins. Saint Jude put to the xi saying. I believe the resurrection of the flesh. Saint Mathias put to the twelve. saying. I believe the life eternal. Amen.  

¶ Here followeth the Crede as it aught to be said.  
I Believe in God the father almighty creator of heaven & of earth, And in jesus Christ his only son our Lord That was conceived of the holy ghost, born of the virgin Mary. Suffered passion under Ponce pilate, crucified, dead and buried. Descended into hell, and the third day arose from death. Ascended into heaven, and sitteth on the right hand of God the father omnipotent. And after shall come to judge the quick and the dead. I believe in the holy ghost. The holy church Catholic. The communion of saints, remission of sins. Resurrection of the flesh and the life eternal. Amen.  
This Crede was made & composed by the twelve. apostles of our lord, of the which every Apostle hath put to his article, as is here above showed in the said Crede, as much as one of one part as of the other, & our faith catholic is contained in the said twelve. articles, that is the beginning of our health, without the which none may be sa●ed, ne do nothing that is agreeable unto God, and faith aught to be at the ●arte by knowledge of God. In the mouth by confession & praysinges to him 〈◊〉 work by exerceysinge of his commandments and good works, and the which showeth them that so doth to have true faith & life, that is to say to ●aue them. And how well that faith in heart be good, that in the mouth also, nevertheless the best is that which lieth in good works that one doth, & is ●he same faith that lieth in the heart and mouth, for there is but one faith, & ●ne God. And this same Crede aught to be had and known of every man ●nd woman having age competent and understanding of reason, & aught for ●o say it both in the morning & in the evening every day devoutly, for it is of ●●ght great devotion. Therefore a good Christian man as soon as he riseth from his bed, and is arrayed & clothed, kneeleth beside his bed or other where, and first blesseth him with the sign of the cross, & then saith. Credo in deum, Or I believe in God the father almighty, as is above said. Then after the Pater noster to God. And to our Lady the ave Maria: & afterward recommaunde him to his good Angel in making prayer to him saying My good Angel I require thee to keep me and govern me. In likewise when he goeth to rest at night. And so at the lest twice in the day, at the morrow and in the evening.    

¶ Fourthly in the book of jesus is the x. commandments of the law, that God gave to Moses on the mount of Sinai, for to preach and teach to the people. Capitulo. twelve.  
¶ One God only thou shalt love & worship perfitly.  
God in vain thou shalt not swear nor by that he made truly  
The sundays thou shalt keep. in serving God devoutly.  
Father & mother thou shalt honour end shalt live longely.  
Mans●eer thou shalt not be, in deed, ne wyllyngely.  
Lecherous thou shalt not be, of thy body ne consentyngely.  
Not man's goods thou shalt not steel nor withhold falsely.  
False witness thou shalt not ●ere, in any wise lyingely.  
The work of the flesh desire not, but in marriage only.  
The goods of other covet not, to have them unjustly.  
FOurhly the said commandments aught to be observed & accom●plyshed upon pain of everlasting damnation of body and soul of them that have the usage of reason, for without the knowledge o● them convenablye we may not eschew & ●ie the sins, nor have knowledge of them, nor confess us verytably of our sins, whe●●fore the ignorance of them comen by desire affection, or other malice, excuset● not than that know them not, but accuseth & condemneth them, & therefore ou● lord commandeth them to be had in meditation in their houses & without, in sl●●pynge & in waking, & in all works And thus we beholden & bound to kep● them, so that he which never hard speak of them, & thinketh not to do evil, if h● trespass in one only willingly, & dieth soon after, he should be dampened perdu●rably. By this it appeareth that ignorance of the commandments been periculous, wherefore each man & woman study for to know them, & learn them such as thou must give a reckoning for, as your children, servants, and other.  

The u Commandments of the Church.  
i  
two  
x●  
FIfthly in the book of jesus been the u commandments of Holy Church, which aught to be kept all them that hath usage of reason, after as they be of power.  
And it is said after that they be of power, for that if the man or woman that may not confess them, or receive at easter, or keep the holy day commanded.  
Or the fast of obligation when they have will to do them, & been lawfully letted, sin not. But every man and woman keep them that Avarice, sloth, or desire to see manipleasures, as dances, plays, or iuggelers, or despraysing of our mother Holy Church, be not cause that they trespass the commandment, to the end that they run not in damnation, from the which keep us the mercy of God. Amen. ¶ Here is to be noted that the transgression of the commandments of holy Church oblygeth deadly sin, and by continuance eternal damnation. as doth the obligation of the commandments of the law, of whom is spoken before. For they that heareth the priests reading the commandments ●n the Church on the Sundays in the parochial servis time, and accomplysheth the said commandments, heareth God and doth his will, but all ●hat misprayseth the priest and doth not their commandments after the ordinance of the Church, misprayseth God and sinneth mortally.  
¶ Thus endeth the u commandments of our mother holy Church.    

¶ Here after followeth of the man in the Ship, that showeth the unstableness of the world. Capitulo xiii  

Qui finem attendit felix & qui bene vivit. Ergo quisquis ades precor hic, sta, perlege pensa. Mortem premetuens, veniam, pete, cortere plara: De reliquis cautus benefacte crimine serua. Vive mori presto munda sub ment quietis. Semita non virtus deus optimus anchora portus. Felix qui potuit tam tutum tangere portum. Sed miser est quicunque sub pest gehenna.   

GOd guide me right, that I once might  
Come to the port of peace  
Mine exchange make, and return take  
That mine enemies me to cease  
One me followed, would me have shalowed  
In the gulf dangerous.  
With worldly gloze, he doth me toss.  
Among the waves perilous  
On races hollow, some do me follow  
Enemies me to take  
A great number, do smite me under  
I doubt I shall not scape.  
The fiend with woe, the world also  
My flesh doth me trouble  
In wake and sleep, to me they creep  
Thus increaseth my sorrow double.  
They bid me not spare, but buy their ware  
As all worldly vanity.  
They say hope among, for to live long  
Thus do they cumber me.  
The world doth smile, me to beguile  
And so doth the other two,  
Now must I seek, some me to keep  
To save me fro my foe.  
I have found one, even God alone  
I need none other aid  
That by his right, put them to flight  
And made them all afraid.  
He spoke to me, full courteously  
And proffered me full fair  
If I do well, with him to devil  
In heaven to be his heir.   

Uersus.  
 
NOs sumus in hoc mundo, sicut navis super mare,  
Semper est in periculo, semper timet accubare  
Previliganti, nos oportet remigare:  
Ne vibamus de poculo dire mortis, et amare:  
Esto homo res fragilis curis oppressa labore  
Mortis judicii baratri perplexa timore  
Si virtus sola tutam dat ducere vitam:  
Uirtus sola potest eternam condere famam  
Felicem merita faciunt non copia ream  
Grandia no ditant: dicat bene grandibus uti.  
Discite nunc mortales, quam sint mortalia vana:  
Precessere patres matres magnique parents.  
Nos sequimur paribus ad mortem passibus imus:  
Unde superbimus in terram, terra redimus.  
Super non fueram, nec ero post tempore pauco  
Milia nunc putrium quorum iam multa voluptas  
Perdita fama silet, anima anxia forsitan ardet.   
THe mortal man living in this world, is well compared to a ship on the sea, or on a perilous river, bearing rich merchandise, which if it come to the port where the merchant desireth, he shall be happy and rich. The ship as soon as it is entered into the sea, unto the end of her voyage, night and day is in peril to be drowned or taken with enemies, for in the sea be perils without number. Such is the body of man living in the world, the merchandise that he beareth is his soul, his virtues and good works, the port or haven is death, and Paradise for the good, to the which who that goeth thither is sovereignly rich, the sea is the world full of linnes. For who that assayeth for to pass it, is in peril to lose body and soul, and all his goods, and to be drowned in the sea of hell, from the which God keep us. Amen.   

Here followeth the field of virtues. Cap. xiiii.  
IN walking furthermore in the field of virtues, and in the way of Health, for to come to the tower of Sapience, necessarily behoveth to love God, for without the love of God none may be saved, and who that will love him aught first to know him, for of his knowledge one cometh to his love: that is Charity the Sovereign of all virtues. They knowledge God & love him that keep his commandments, & they misknow him that do not so, to whom in the great necessity of their disceassing: & at the day of judgement shall misknow them & say to them. I know you not nor wot not what you be, go you cursed out of my company. Knowledge wethen God and love him, and if we will do thus, know we first ourself, and by the knowledge of ourself, we shall come to the knowledge & love of God, and the more that we know ourself, the better we shall know God, & if we be ignorant of ourself, we shall have no knowledge of God. To this purpose we must note one thing and know vii The thing that we must note is this. Who that knoweth himself knoweth God, & shall not be dampened, & who that knoweth him not, knoweth not God, and shall not be saved: understand of them that hath wit and discretion with lawful age, of the which knowledge none is excused after he hath sinned deadly, for to say that he was ignorant. By this appeareth the ignorance of himself, and of God right perilous. Deadly sin is beginning of all evil, and contrarily knowledge of God and of himself is sovereign science and virtue, beginning of all goodness. The seven things that we aught to have, been the xii articles of the faith, that we aught to believe steadfastly. Also the petitions contained in the Pater noster, by the which we demand all things necessary for our health, & that we aught to hope in him, also the commandments of the law, and of the holy Church, which ensygneth us what we should do, and what we should not do, and all things belonging to the same. Also if we be in the grace of our Lord or not. And how be if that we may not know it certainly, nevertheless we may have some conjectures, which be good to know, and knowledge of God. Also knowledge of himself, by the which things we may come to the true love and charity of God, to accomplish his commandments and merit in the realm of heaven, wherein we shall live perdurably. Of the three first is enough said, that is to know, the xii articles of the faith, in the which lieth our faith and belief, and the things that we ought to demand of God, be contained in the Pater noster, wherein our hope lieth. Also the ten commandments of the law, and of holy Church, where as Charity is showed in such as keep them, by probation of the love of god, and do his commandments and good works. Now will we speak of the other four And first of the vocation in the which we be, which is the fourth thing that each man aught to know. Each man aught to know his vocation, and the things belonging to the same be just and honest for his health and rest of his conscience. A good shepherd aught to know the art of sheep keeping, and to govern sheep, and lead them into pastures, and to heal them when they be sick, and shear them in season, to the intent that through his default no damage come to his master. In likewise he that laboureth the corn, to know what ground were good for every manner of grain, and aught to till the earth, and when time is to sow, weed, reap, and threshe, so that his master may have no damage by him. Semblably a surgeon aught to know how to comfort and heal such folks, that he hath charge of, without bydinge of his art or Surgery. Consequently a merchant aught to know the utterance of his merchandise to other, with no more fraud than he would himself should have. Also an Advocate or a Proctor aught to know the rights and customs of places, that by their fault justice be not perverted. A judge also ought to know (both the parties herded) who hath right and who hath wrong, and judge equally after true justice. Also a Priest or a religious man ought to know their orders and keep them, and above all thing ought to know that law of God, and teach them unto the ignorant. And thus of all other vocations. For all them that know not their vocation be not worthy to be, and live in peril of their souls for their ignorance The fifth that all men aught to know, is it he have discretion and understanding, to know if he be in the grace of God or not. And how be it right difficile, for God only knoweth it, nevertheless we may have conjectures that showeth it, and sufficient for shepherds and lay people to know, if they be in the love of the Lord, and if they have conjecture to be in it, therefore there aught none to repute themselves just, but aught t● humble themselves, and ask him mercy that maketh sinners become just and none other. Principally we aught to know this science when we will receive the body of jesus Christ. For who that receiveth his grace and goodness receiveth his salvation, and who that receiveth him otherwise, receiveth everlasting damnation, of the which thing every man is judge in himself of his own conscience, and none other. The conjectures whereby we may know if that we be in the grace of God or not. The first conjecture is when we do travel for to cleanse our conscience of our souls by penance as much as if we laboured to get some great good, that we be not culpable of any deadly sin done, or in will to do, nor in any sentence, than it is good coniecturinge to be in the grace of God. The second conjecture that showeth in likewise to be in the grace of God, is when we be more prompt and ready to good, observing and keeping the commandments of god, and do all good works that we should have accustomed. The third conjecture is when we hear gladly the word of God, as sermons and good counsellors for our salvation. The fourth, when we be sorry and contrite at our heart to have commysed and done any sin. The fifth is when with good purpose and will of ourselves we persever to keep us from sin in time to come. These conjectures be they whereby Shepherds and lay people know if they be in his grace or not, as much as in them is possible to know. The vi thing that every man aught to know is God, for all men aught to know God, for to accomplish his will and commandment, by the which he would be loved with all thy heart, with all thy soul, and with all the force that we have, which we may not do, if we know him not, then who that would love god, aught to know him, and the more that they know him, the more they love him, wherefore hereafter shall be said how Shepherds and simple people doth know him. shepherds and simple people for to have knowledge of God of their possibility considering three things. The first is, that they consider the right great riches of God, his puissance, his sovereign dignity, his sovereign noblesse, his sovereign joy and bliss. The second is for they consider the right noble, right gre●t and marvelous operations and works of our Lord God. And the third consideration is, for they consider the innumerable benefits that they have received of God, and that continually every day they receive of him, and by these considerations they come to his cognysance and knowledge. first to know God, shepherds and lay people considereth his great riches, plenteous abundance of the goodness that he hath, for all the treasures and richesse of heaven and of the earth be his, and all goodness he hath made, of the which he is fountain, creator, and master, and distributeth them largely unto every creature, and he hath no need of any other. Wherefore it behoveth to say that he is right rich. Secondly he is right puissant, for by his great puissance he hath made heaven, earth, and the sea, with all things containing unto them, and might undo them if that it were his will, unto the which puissance all other be subject, and trembleth before him for his great excellency. And who that would consider every work of God should find enough to marvel on. By the first of these considerations God is known to be right rich, by gifts that he giveth to his friends, and by the second he is known right puissant for to venge him on his enemies. Thirdly he is sovereignly worthy, for all the things of heaven and of earth oweth him honour and reverence, as to their Creator and him that made them, as we see children honour father and mother of whom they be descended by a generation, and all things be descended of God by a creation, to whom aught to be given great reverence, and he is so worthy. Fourthly he is sovereignly noble, for who that is sovereignly rich, puissant, and worthy, him behoveth to be sovereignly noble, but none other but God hath riches, puissance, and dignity, as he hath, wherefore of such nobles aught to be said that he is right noble. Fifthly he hath sovereign joy, for he that is rich, puissant, worthy and right noble, is not without sovereign joy, and this joy is full of all goodness, and aught to be our felicity, to the which we hope to come. That is to know and see God in his sovereign joy and gladness, for to have with him eternal joy that ever shall dure. And this is the first consideration of God that shepherds and other simple people aught to have. Secondly for to know God considering his great noblesse and marvelous works the bounty and the beauty of the things that he hath made, for it is commonly said. One may know the workman by his work. Knowledge we then the work of God, and knowledge we that his beauty and bounty shines in the operations that he hath made, which if they be fair and good, the workman that hath made them must needs be fair and good without comparison more than any thing that he hath made. Be it considered of the heavens and the things therein set, what noble and marvelous work, how may one consider their excellence and bounty. Be it considered also as we may of the earth the right noble and marvelous works of God, the gold, the silver, and all manner of metals, and precious stones in it, the fruits that it beareth, the trees, the beasts that it sustaineth, and of the bounty that it nourisheth. Be it in likewise considered of the Sea, the rivers, and the fish nourished in them. The wether, the elements, the air, the winds, and the Birds that flieth in them, and all the usage and service of man. And consider the workman that of his puissance hath all made, and by his sapience hath right well ordered his works, and governeth them by his great bounty, and by this manner we may know God, as shepherds and simple folks in considering his works. thirdly for to know God, consider the great benefits that we receive daily of him, which may not be numbered for their great multitude, nor spoken of for their nobleness and dignity. All be it in their hearts be vi. principally noted. For the which an other shepherd geniuge praising to God, said in this manner. Lord God I know that thou haste endued me with thy infinite benefits by thy great bounty. First the benefit of my creation, by the which thou made me a reasonable man unto thy Image and similitude, giving me body and soul, and raiment for to cloth me. Lord thou haste given me my wits of nature, understanding for to govern my life, my health● my beauty, my strength, and my science for to get my living honestly, I yield to thee graces and great thanks. secondly Lord I know the goodness of my redemption, how by thy misericordious pity, thou bought me dearly by the affection of thy most precious blood, pains, and torments, that for me thou hast suffered, and finally endured death, thou hast given me thy body, thy soul, and thy life, for to keep me from damnation, wherefore humbly I yield to thee graces and great thanks. thirdly Lord I know the goodness of my vocation, how of thy great grace thou hast called me again, for to inherit thy eternal benediction, and also thou haste given unto me faith and knowledge of thy own self, as baptism, and all the other sacraments, that none intendment may comprise their noblesse, and dignity, and that so many times hath pardoned me of my sins. Lord I know that this is to me a singular gift that thou hast not given to them which have no knowledge of thee, whereof I am more beholding and humbly bond, I yield thee graces and thanks. Fourthly Lord I knowledge that thou hast given me this world and the things that be therein made for my service and use, the office, the benefit, and the dignity in the which I am, for sir I bear your similitude and Image which is reputed right worthy and noble whereof humbly I yield to thee graces and thanks. fifthly Lord thou hast given me the Sky and his fair ornaments, the Sun, the Moon, and the Stars, that the day and night serveth me, giving brightness and light without to be recompensed of me, whereof I yield to thee graces and thanks. Syxtly Lord I knowledge that thou hast made paradise ready for to give me, where I shall live with thee in joys without end, if I do thy will, and keep thy commandments, and also I knowledge thy other infinite goodness each day to me done by thy bounty, the which ensigneth me to know my God, my Saviour, and Redeemer, wherefore I humbly give thanks to thee. By these considerations Shepherds and simple people contempleth the bounty of God, and the benefits that they receive of him. And know we him, and be we not in great knowledge of his benefits in yielding thanks and praysynges to him, and recompense of your goods in giving to poor folks for his sake, for Ingratitude is a villain sin that much displeaseth God. The vii and the last thing that each man aught to know, that is to know himself, for it is the best mean for to come unto the knowledge of God, and for to make his salvation, so to know himself first. divers folk know many things that know not themself, to whom should profit more to know themself, than all things in the world. They that know the things of the world loveth them, seeketh them, and keepeth them, and know not, ne love not, ne praise not, ne keepeth not God in likewise, for they know him not. What profiteth man to win all the world, & leeseth himself for to be damned? Better it were for him to lose all the world, if it were his, if he known himself to be saved. shepherds say that the needful beginning of his salvation is to know himself, and contrariwise ignorance of himself is the beginning of damnation, and of all evil that may befall unto him.  
A question of a master Shepherd to a simple Shepherd to wete how he knew himself and he said. Shepherd tell me how thou knowest thyself what art thou, answer to me? And he said, I know myself, for I am a Christian man a Shepherd. What is to be a Shepherd. And he answered unto that, thou askest what man is. I say that man is a substance composed of body and soul. The body is mortal and made of earth as beasts be, but the soul is made of spiritual matter as Angels be immortal. My body is come of abominable sin, and as a sack full of dirt and filth, and meat for worms, my beginning was vile, my life is pain, labour, fear, and in subjection to death, and my end shallbe woeful, but my soul is created of god nobly and worthily to his own Image and semblance after the Angels, the most fairest and perfit of all creatures, by baptism and by faith is made his daughter, his spouse, his heir of his realm, that is paradise, & for her nobleness and dignity aught to be a Lady, and my body as servant aught to obey her, for reason hath ordained and will that it be so: and who that doth otherwise, and prefereth his body before his soul, ●eseth the usage of reason: and maketh himself semblable unto beastes● discendinge from noble dignity into miserable servitude of sensuality, by the which it is governed, so that I know myself man. As to the second, he demandeth what thing it is to be a Christian man? I answer in mine understanding, that to be a Christian man, is to be baptized or Christened, and follow jesus Christ, of whom we be said Christians, for to be baptized and not to follow him, or to follow him and not to be baptized, saveth not man, and therefore when we receive baptism, we renounce the devil and all his pomps, and we make promise for to follow jesus Christ, when we say (we will be baptized.) And who that keepeth this promise hath the very name of a Christian man. And who that keepeth it not, is a sinner and a liar to God, and servant to the devil, and is no more Christian then a dead man, or a painting on a brickwall, we say that is a man. Here demandeth the master Shep●herde in how many things the Christian man aught to follow jesus Christ, for to accomplish the promise of Baptism. The simple Shepherd answereth: I say in vi things. The first is cleanness of conscience, for there is no thing more pleasant to God than a clean conscience, and it will be made clean in two manners, one is by baptism when we receive it, and the other by patience, that is contrition of heart, confession of mouth, satisfaction of work, and then when we be clean we be pleasant to jesus Christ, which with the water of his mercy cleanseth the sinners that doth penance, and maketh them fair. The second thing in which we aught to follow jesus Christ, is humility, at the example of him. Lord of all the world, which humbled him to take our humanity, and become mortal that was immortal, live in poverty with us, ●eate oppropried pains, and finally suffer to be crucified. Thus the Christian man ensuing him aught to meek himself. The third thing is to hold and love truth, and specially three truths. The first truth is to know ourself, for we be mortal and sinful, and who that dieth in sin shallbe damned, & this truth witholdeth sin, and exhorteth the sinner to do penance and amend. The second truth is of temporal goods, for they be transitory and must be left and this truth dispraiseth them to desire the heavenly goods that be eternal. The third truth is of God, which is the joy that all Christian men aught to desire, and this truth draweth the Christian man to love and induseth him to do good works for to merit the joys of paradise. The fourth thing wherein every man aught to follow jesus Christ, is patience in adversity, and in the spirit of life by penance, confirming of oure selfes in the state of jesus Christ, of whom the life was all in pain and poverty which he endured for us. The fifth is in compassion of the poor, to the example of jesus christ, that by his mercy healed the poor of all corporal infirmities, and the sinners of all ghostly sickness, and we by compassion ought to give of our goods to poor folk, and comfort them bodily and ghostly. The sixth thing wherein the Christian man aught to follow jesus Christ, is dolour, devotion, charity, in contemplation of the mysteries of his nativity, of his death and passion, of his resurrection, of his ascension, and of his advancing to the judgement, that often times aught to be at our heart by holy meditations. And as to the last, what thing a Shepherd is. I say that it is the knowledge of my vocation, as each hath his, as afore is said, and also to know the transgressions of all these foresaid things, how many times in each we have transgressed, for many times we have offended God, and who that taketh heed shall ●inde omissions and offences without number, the which known, we aught to doubt and eschew, and do penance. And thus it is as I know man is Christian and Shepherd.   

The ballad of a wise man. Capitulo xu  
 
I know that God hath turned me  
And made me to his own likeness  
I know that he hath given to me truly  
Soul and body, wit and knowledge iwis  
I know that by rightwise true balance  
After my deeds judged shall I be  
I know much, but I wot not the variance  
To understand whereof cometh my folly.  
 
I know full well that I shall dye  
And yet my life amend not I  
I know in what poverty  
Born a child this earth above  
I know that God hath lente to me  
Abundance of goods to my behove  
I know that riches can me not save  
And with me I shall bear none away  
I know the more good that I ha●●  
The loather I shallbe to dye  
I know all this faithfully  
And yet my life amend not I  
I know that I have passed  
Great part of my days with joy and pleasance  
I know that I have gathered  
Sins, and also do little penance  
I know that by ignorance  
To excuse me there is no art  
I know that one shallbe  
When my soul shall depart  
That I shall wish that I had mended me  
I know there is no remedy  
And therefore my ly●e amend will I   

Here followeth the ballad of the woman Shepherd, the which ballad is very necessary and profitable to look upon. Capitulo xvi  
 
IN considering my poor humanity  
Above the earth born with great weeping  
I consider my fragility  
My har●e is over priest with sinning  
I consider death will come verily  
To take my life, but the hour wots not I  
I consider the devil doth watch me  
The world and the flesh on me watereth straightly  
I consider that mine enemies they be three  
That would deliver me from death to death  
I consider the many tribulations  
Of this world, whereof the life is not clean  
 
I consider an hundred thousand passions  
That we poor creatures daily fall in  
I consider the longer I live the worse I am  
Wherefore my conscience crieth out on me  
I consider for sin some be damned as the book says  
Which shall ever be delivered from death to death  
I consider that worms shall eat me  
My sorrowful body, this is credible  
I consider that sinners shall be  
At the judgement of God most dreadable:  
O jesus Christ above all thing most delectable  
Have mercy on me at the dreadful day  
That shallbe so marvelous and doughtable  
Which my poor soul greatly doth fray  
In you that I put my trust and faith  
To save me that I go not from death to death   

The song of death to all Christian people. Cap. xvii.  
 
THough my picture be not to your pleasance  
And if you think that it be dreadeable  

i  
iiii  
four  
i  
x  
xv   
Take in worth, for surely in substance  
The sight of it may to you be profitable  
There is no way also more doughtable  
Therefore learn, know yourself and see  
Look how I am and thus shall you be  
And take heed of thyself, in adventure read I  
For Adam's apple we must all dye  
Alas worldly people behold my manner  
Sometime I lived with beauteous visage  
Mine eyen be go I have two holes here  
I am meat for worms in this passage  
Take heed of wealth while you have the usage  
For as I am thou shalt come to dust  
Holed as a thimble, what shall thee advance  
Naught but good deeds, thou mayst me trust  
All with my likeness you must all dance  
The time that I was in this world living  
I was honoured with low and high  
But I kept not my conscience clean from sinning  
Therefore now I do it dear aby  
Lo what availeth covetise, pride and envy  
They be the brands that doth burn in hell  
Trust not to your friends when you be dead read I  
Nor your executors, for few doth well  
But do for thyself or ever thou die  
And remember while thou art living  
That God blessed all thing without nay  
Except sin, as recordeth writing  
The devil can not claim thee but by sin I say  
amend therefore betime, and go the right way  
I would that I might have but one hour or two  
To do penance in, or half a day  
But while I lived I did none do  
But now my dettes I do truly pay  
Thou man I do give better counsel to thee  
If that thou will't do after it  
Then ever any that was showed to me  
Thou art half warned, think on thy pit  
And chose of two ways which thou will't flit  
To joy or pain one of the two  
In wealth or woe for ever to sit  
Now at thy own choice thou mayst go  
For God hath given thee free will  
Now choose thee whether thou will't do good or ill.   

Here after followeth the ten commandments of the devil.  

i  
x  
xv   
WHo so will do my commandments  
And keep them well and sure  
Shall have in hell great torments  
That evermore shall endure.  
Thou shalt not fear God nor think of his goodness  
To damn thy soul blaspheme God and his saints  
Evermore thy own will be fast doing  
Deceive men and women, and ever be swearing  
Be drunken hardly upon the holy day  
And cause other to sin if thou may  
Father nor mother look thou love nor dread  
Nor help them never, though they have need  
Hate thy neighbour, and hurt him by envy  
Murder and shed man's blood hardly  
forgive no man but be all vengeable  
Be lecherous in deed and in touching delectable  
Break thy wedlock and spare not  
And to deceive other by falsehood care not  
The goods of other thou shalt hold fal●ly  
And yield it no more though they speak courteously  
Company often with women, and tempt them to sin  
Desire thy neighbour's wife, and his goods to be thy  
Do thus hardly and care not therefore  
And thou shalt devil with me in hell evermore  
Thou shalt lie in frost and fire, with sickness and hunger  
And in a thousand pieces thou shalt be torn a sunder  
yet thou shalt dye ever and never be dead  
Thy meat shallbe toads, and thy drink boiling lead  
Take no thought for the blood that God for thee shed  
And to my kingdom thou shalt be strait led.  
 

Here followeth the reward of them that keepeth these commandments aforesaid.  

 
IN hell is great mourning  
Great trouble of crying  
Or thunder and noises roaring  
With great plenty of wild fire  
Beating with great strokes like guns  
With great frost and water running  
And after that a bitter wind comes  
Which goeth through the souls with ire  
There is both thirst and hunger  
Fiends with hooks pulleth their flesh  
They fight and curse, and each other redemes  
With the sight of the devils dreadable  
There is shame and confusion  
Rumour of conscience for evil living  
They curse themselves with great crying  
In stink and smoke evermore lying  
With other great pains innumerable.   

Man look that thou beware.  
I do smite all at unware.     

It is written in the apocalypse that Saint john saw an horse of a pale colour, on the which horse sat death, and a Hell following the horse. The horse sygnifieth the sinner that hath a pale colour, for the infirmity of sin, and beareth death, for sin is death to the soul, and hell followeth for to englut and swallow him if he die impenitent. Capitulo xix  
Above this horse black and hideous  
Death I am that fircely doth sit  
There is no fairness but sight tedious  
All gay colours I do hit  
My horse runneth by dales and hills  
And many he smiteth dead and kills  

i  
x  
xv   
In my trap I take some by every way  
By towns and castles I take my rent  
I will not respite one an hour of a day  
Before me they must needs be present  
I ●lea all with my mortal knife  
And of duty I take the life  
Hell knoweth well my kill  
I sleep never but wake and work  
It followeth me ever running  
With my dart I slay weak and stark  
A great number it hath of me  
paradise hath not the fourth part  
Scant the tenth part wrong hath he  
I 'cause many to sigh at the heart  
Beware for I give no warning  
Come at once when I do knock or call  
For if thy book be not sure of reckoning  
Thou shalt to hell body soul and all.   

Hereafter followeth how every estate should order them in their degree. Capitulo twenty  

Of a King.  
 
THe Imperial might of a king's maiester  
On four pillars grounded is gouerna●●●●  
First do right, justice and equity  
To poor and rich both in a balance  
Then his regal might shall further and advance  
He to be liberal with force and humanity  
And after victory have mercy and pity.   

Of a Bishop.  
O you half Gods flowering in prudence  
you Bishops with your devout pastoralitie  
Teach the people with delicate eloquence  
Anoint your flock with Christ's divinity  
Feed the poor people with hospitality  
Be meek and chaste in this militant church  
Do first yourself well in example of your wyrch   

Of Knights.  
O you knights refulgent in fortitude  
With labour and travel to get lo●e nobly  
Fight for the poor commons that be poor and rude  
And if need be, for the church thou die  
Love truth, hate wrong and villainy  
Apeace the people, by thy magnificence  
And unto women be shield of defence.   

Of judges.  
O you judges governing the law  
Let not your hands be anointed with meed  
Save all true men, rebels hung and draw  
To avoid favour, let righteousness proceed  
For a good name is better than riches in deed  
Some say that laws truth is laid adown  
And therefore love and charity is out of town.   

Of Merchants.  
O you Merchants that never say ho,  
Of lucrous winning, you have great pleasure  
Let conscience guide you where ever you go  
Unto all men give you weight and measure  
Disceave no man, of falsehood take no cure  
Swear none oaths, people to beguile  
All sleight and usury from you exile.   

Of Masters.  
 
O you masters and householders all  
That have servants under your cure  
Put them to labour whatsoever befall  
And let the young folk of awe be in ure  
After their age, entreat each creature  
Servants wages pay you well and even  
If you do not, it crieth vengeance to heaven   

Of all women.  
O you women, of each manner degree  
To your husbands, be never disobedient  
Desire not above them the sovereignty  
For then you do as Lucifer did incontinent  
That would be above the high God omnipotent  
Shamefastness, dread, cleanness and chastity  
Of very right all these in womanhood should be.   

The generality.  
Go home you people and couch not in court  
Go teach Christ's servants & keep thy own labour  
Thou nigarde sow out thy hoard  
In household, and be none extortioner  
Monk pray, preach friar, merchant go near & far  
Dread God, keep his law, and honour your king  
And your reward shall you have at your ending.   
Thus endeth the estate and order of every degree.   

Of the tree of vices, and after followeth the tree of meekness mother and root of all virtues. Capitulo xii  
Hereafter followeth the tree of vices, and then after that is the tree of virtue set, that after every sin beholding, they may look on it as a mirror, and take of the fruit of spiritual refection, and fly the dead tree of vices. For after the tree of virtues followeth the signification of every virtue named in the said tree of virtues, and first is humility or meekness, mother of all virtues, & rote of the tree, the which when it is steadfast the tree standeth upright, and if it fail, the tree falls with all his branches. Humility is a voluntary inclination of the thought and courage, coming of the knowledge of god, and it hath seven. principal branches that constitueth the tree of virtues, and they be these. Charity, Faith, Hope, Prudence, Attemperance, justice, and Force, and out of every of them cometh divers other virtues, as the tree showeth, and is declared afterward compendiously.  

The tree of vices.  


Dried root of all sins.  


Enuy.  
Detraction  
joy of adversity  
sorrow of prosperity  
Homicide  
Wickedness  
Susurration  
Ill machination    


Covetise.  
Theft  
Disceaving  
Forswearing  
Usury  
Rapine  
Treason  
Simony.      


The large way.  


Ire.  
Woodness  
Indignation  
Clamoure  
Blaspheming  
Great courage  
Nvyse  
Hate.    


Vain glory.  
Singularity  
Discord  
Inobedience  
Presumption  
Boasting  
Obstination  
Hypocrisy.      


The fruit of the flesh.  


gluttony.  
Foolish rejoicing  
Immundicitie.  
To much speaking  
Eating by leisure  
Obtuse wit  
Lickernesse  
Drunkenness    


Sloth.  
Idleness.  
Uagation  
Pusillanimity  
Err in the faith  
Tristesse  
Omission  
Despair.    


Lechery.  
unstableness  
Love the world  
Blind thought  
Love of himself  
Precination  
Hatred of God  
Unconsideration  
Wantonness  
Incontinence.       

The tree of virtues.  


meekness rote of all virtues.  


Force.  
Felicit●e  
Confidence  
Tolerance  
Rest  
Stableness  
Perseverance  
Magnificence    


justice.  
Law  
Straightness  
Equity  
Correction  
Observance  
judgement  
verity.      


The narrow way.  


Temperance  
Discretion.  
Moderalitie  
Taciturnity  
Fasting  
Soberness  
Affliction  
Dispraising.    


Prudence.  
dread of God  
Counceyle  
Memory  
Intelligence  
Providence  
Deliberation  
Reason.      


The fruit of the soul  


Hope.  
Contemplation  
joy  
Honesty  
Confession  
Patience  
Compunction  
longanimity    


Faith.  
Religion  
cleanness  
Obedience  
Chastity  
Continence  
Affection  
virginity    


Charity  
Grace  
Pity  
Peace  
sweetness.  
Mercy  
Forgiveness.  
Compassion.  
Benignity.  
Concord.       

Of Charity.  
Charity is a right high virtue above all other, and is an ardent desire well ordained to love God and his neighbour, and these be the branches, grace, peace, pity, sweetness, mercy, indulgence, compassion, benygnitie, and concord. Grace is by the which is showed an effectual service of benevolence amongst friends, from one friend to an other. Peace is tranquillity and rest well ordained of the courages of them that be concording unto God. Pity is affection and desire to succour and help each one, and cometh of sweetness and grace, of benign thought and courage that one hath. sweetness is by the which tranquillity and rest of courage of him that is sweet and honest by none improbyte, ne by any point of dishonesty. Mercy is a pitiful virtue and equal dignation to all, with inclination of compacient courage in them that sustain affliction. Indulgence is remission of the evil doing of other, by the consideration of himself that he hath offended divers, to have remission of God for the offences that he hath done. Compassion is a virtue the which engendereth an affection or condolent courage for the dolour and affliction that he seethe in his neighbour. Benignity is an a●daunt regard of courage, and diligence from one friend to an other, with a resplendyshinge doulsure and sweetness of good manners that one hath. Concord is a virtue that cometh of convenance of courages concorded, and allied in right undefyled, in such wise that they abide unied and conjoined steadfastly without duplicity or unstableness of thought or courage.   

Of Faith.  
Faith is a virtue by the true knowledge of visible things having his thought elevate in holy studying for to come to the belief of things that we see not, and these been the branches. Religion, cleanness, Obedience, Chastity, Continence, virginity, and Affection. Religion is by the which been exercised and done the divine services to God, and unto his saints with great reverence, and great diligence, the which services been done ceremonely and sweetly. cleanness or virginity is integrate well and purely kept, as well in body as in soul, for the regard that a man hath of the love or fear of God. obedience is a voluntary and free adnegation and renounsing of his own will by pitiful devotion. Chastity is cleanliness and the honest habitude of all the body, by ardaunte heat and furiositie of vices so domaged and held subjects. Continence is by the which the impituo●itie of carnal desires been refrained and wytholden by a moderation of counsel taken of himself or of other. Affection is effusion of pitiful love to his neighbour, coming of a rejoicing conceived of good faith in them that they love. Liberality is a virtue by the which the liberal courage is not kept by any manner of covetise, for doing plenteous largition of his goods without excess, but moderately to them that have need.   

Of Hope.  
HOpe is a moving of courage abiding steadfastly to take and have the things that a man appetyteth and desireth, of the which the branches been Contemplation, joy, Honesty, Confession, Patience, Compunction, and longanimity. Contemplation is the death and destruction of carnal affections, by an interior rejoicing of thought, elevate to comprise high things. joy is jocundity Spiritual coming of the contemptinent of the things present and worldly. Honesty is a shame by the which a man yieldeth himself humble toward every man of the which cometh a laudable profit, with fair custom and honesty. Confession is by the which the secret sickness of the soul is revelate and showed unto the confessor to the praising of God, with hope to have mercy. Patience is will, and inseparable sufferance of adversary and contrary things for hope of eternal glory that we desire to have. Compunction is a dolour of great value, sighing for fear of the compunction divine, or for love of the payment that we abide. longanimity is infatigable will to accomplish the holy and just desires that a man hath in his thought.   

Of Prudence.  
PRudence is diligent keeping of himself with dyscreate providence, to know and discern which is good, and which is bad, and the branches are these. Fear of God, Counsel, Memory, intelligence, Providence, and Deliberation. Fear of God is a diligent keeping, that wakeneth on a man by faith, and good manners of the divine commandments. Counsel is a subtle regard of thoughts, that the causes of such things that a man would do, or that a man hath in governance, be well examined and brought about. Memory is a representation imaginatyse by regard of the thought of things pretermes and passed that a man hath seen and done, or herded recounted and told. Intelligence is for to dispose by vivacity reasonable or evidently the state of the time present, or of the things that been now. providence is by the which a man gathereth in him the advenement of the things to come, by prudent subtility and regard of the things passed. deliberation is a consideration replenished of maturity and esperance tofore the beginning of such things as one hath delybered and purposed to do or make.   

Of Attemperance.  
attemperance is a steadfast and a discrete domynation of reason against the impytious movings of the courage in things illycitie and unlawful, and these be his branches. Discretion, Morality, Taciturnity, Fasting, Soberness, Affliction, and Dispraising of the world, discretion is a reason provided and assured, and moderate of the human movings, to judge and dyscerue the cause of all things. Moralytye is to be tempered and ruled justly and sweetly, by the manners of them with whom they be conversant, keeping always the virtue of nature. Taciturnity is to attempre himself of inutile and dyshonest words, of the which virtue cometh a fruitful teste unto him that so himself modereth. Fasting is a virtue of discrete abstinence, the which a man keepeth, ordained to wake and keep the sanctified things interiores. Soberness is a virtue pure and immaculate attemperance of the one party and of the other of man, that is of the body and soul. Affliction of body is it by the which the seeds of the wanton and wilful thoughts, by discrete chastising be oppressed. Dispraysinge of the world is amorous love, that a man or a woman hath to the spiritual things coming, and having no regard to the caduke things and transytories of this world.   

Of justice.  
Justice is a virtue whereby grace of community is upholden, and the dignity of every person is observed and their own yielded, and the branches be these. Law, Straightness, Equity, Correction, Observance, judgement, and verity. Law is by the which all lawful things be commanded to be done, & to defend all thing that aught not to be done, Straightness is by the which iuridike vengeance is prohibit, and straightly is exercised justice to the transgressors that have offended. Equity is a right worthy retribution of merit to the balance of justice right wisely and justly thought. Correction is for to inhibyte and defend by the bridle of reason all errors, if any be accustomed for to do any evil. Observance of swearing is a justice to constrain any noysyble transgression of law or customs prouu●gued to the people. judgement is by the which after the merits or demerytes of any people heard, is that he have torment or suffer death for his evil doing, or guerdon and reward for his benefits. verity is that by the which any sayings or doings be recited or showed by approvable reason without to adiust, dimynishe, or to make it any otherwise then it is.   

Of Force.  
FOrce or for to have a sure and steadfast courage among the adversities of labours and perils that may happen to come, or in to the which a person may fall. And the branches be these. Magnificence, Confidence, Tolerance, Rest, Stableness, Perseverance and Reason. Magnificence is a joyous clearness of courage, administering things laudable and magnificenciall, that is to say, high or great. Confidence is to arrest and hold strongly his thought and his courage, by unmovable constance among such things as be adverse and contrary. Tolerance is cotidianly or daily suffering and bearing the strange improbites and molestees, that is to say, persecutions, ob●robries, and injuries that other folk doth. Rest is a virtue by the which a likernesse is given unto the thought of contempment of the unstableness of transitory things and worldly vanities. Stableness is for to have the thought or courage steadfast and sure without casting it on divers things by any varying or changing of time or places. Perseverance is a virtue that establisheth and confirmeth the courage by a perfection of virtues that is in a man, and be perfit by force of longanimity. Reason is a virtue by the which a man commandeth to do such things as be conceyled and delivered for to come to the end, which a man knoweth to be good and utile to be done and had.   
Here endeth the flower of virtues, and how they be named and signified in the tree figured.   

How Shepardes by calculation and speculation know the xii signs in their course reygning and domining on the xii parts of man's body, and which be good for letting of blood, and which be indifferent or evil for the same. Capitulo xxii  
SOme Shipardes say that a man is a little world by himself, for the lykenesses and similitudes that he hath of the great world, which is the aggregation of the nine skies, four elements● and all things in them contained. First a man hath such a likeness in the first mobile, that is the sovereign sky, and principal parts of the great world. For like as in his first mobile the zodiac is divided in xii parts by the xii signs, so man is divided in xii parts & holdeth of the signs, every part of his sign as this figure showeth. The signs be these. Aries, Taurus, Gemini, Cancer, Leo, Uirgo, Libra, Scorpio, Sagittarius, Capricornus, Aquarius, and Pisces. Of the which, three be of the nature of the fire, that is Aries, Leo, and Sagittarius. And three of the nature of the air. Gemini, Libra, and Aquari●s. And three of the nature of water, Cancer, Scorpio, and Pisces. And three of the nature of earth. Taurus, Uirgo● and Capricornus. The first that is Aries, governeth the head and the face of man. Taurus the neck and the throat bowl. Gemini the shoulders, the arms, and hands. Cancer the breast, sides milt, and lights. Leo the stomach, the heart, and the back. Uirgo the belly, and the entrails. Libra the navel, the grains and the parts under the branches. Scorpio the privy parties, the genytailes, the bladder, and the fundament. Sagittarius the thighs only. Capricoruus the knees only also. Aquarius the legs, and from the knees to the heels and ankles. And Pisces hath the feet in his dominion.  
A man aught not to make incision, ne touch with iron the member governed of any sign the day that the Moon is in it, for fear of the great effusion of blood that might happen, ne in likewise also when the Sun is in it, for the danger and peril that might ensue.   

Hereafter followeth the nature of the xii signs. Aries is good for blood letting when the Moon is in it, save in the part that it domineth.  
Aryes' hot and dry, nature of fire, and governeth the head and the face of man, good for bleeding when the moon is in it.  
Taurus is evil for bleeding.  
Taurus is dry and cold, nature of the earth, and governeth the neck, and the kno● under the throat, and is evil for bleeding.  
Gemini is evil for bleeding.  
Gemini is hot and moist, nature of air, and governeth the shoulders, the arms, and the two hands, and is evil for bleeding.  
Cancer is indifferent for bleeding.  
Cancer is cold and moist, nature of water, and governeth the breast, the stomach, and the milt, and indifferent, that is to say, neither too good ne to bad for letting of blood.  
Leo is evil for bleeding.  
Leo is hot and dry, nature of fire, and governeth the back and the sides, and is evil for bleeding.  
Uirgo is indifferent for bleeding.  
Uirgo is cold and dry, nature of earth, and governeth the womb and inward parts, and is not good ne very evil for bleeding.  
Libra is right good for bleeding.  
Libra is hot and moist, nature of air, and governeth the navel, the reins and the low parts of the womb, and is good for bleeding.  
Scorpius is indifferent for bleeding.  
Scorpius is cold and moist, nature of water, and governeth the members of man, and is neither good ne bad for bleeding.  
Sagittarius is good for bleeding.  
Sagittarius is hot and dry, nature of fire, and governeth the thighs, and is good for bleeding.  
Capricornus is evil for bleeding.  
Capricornus is cold and dry, nature of earth, and governeth the knees, and is evil for bleeding.  
Aquarius is indifferent for bleeding.  
Aquarius is hot and moist, nature of air, and governeth the legs, and is neither good ne evil for bleeding.  
Pisces is indifferent for bleeding.  
Pisces is cold and moist, nature of water, and governeth the feet, and is neither good ne bad for bleeding.  
Aries, Libra. and Sagittarius be right good.  
Cancer, Uirgo, Scorpio, Aquarius and Pisces be indifferent.  
Taurus, Gemini, Leo, and Capricornus be evil for bleeding.   

A picture of the Phisnomy of man's body, and showeth in what parts the vii planets hath domination in man. Cap. xxxiiii.  
We may know by this figure the bones and joints of all the parties of the body as well within as without, of the head neck, shoulders, arms, hands, sides, breast, back, haunches, thighs, knees, legs, and of the feet. The which bones shallbe named and numbered hereafter, and it is called the figure Anothomy.  
By this figure one may understand the parties of man's body, over the which the planets hath might and domination. to keep them from touching any Iron, ne to make incision of blood in the veins that proceed in the time while that the planet of the said party is conjoined with any other planet manevolent without having regard of some good planet, that might encumber and let his evil course.   

¶ The names of the bones in a man's body, and the number of them, which is maul two hundred eight and forty. Capitulo. xiiii.  

FIrst on the sommet of the head is a bone that covereth the brain, the which Shepherds call the capital bone. In the skull be two bones which be called paryetailes, that holdeth the brain close and steadfast. Mo●e lower in the brain is a done called the crown of the head, and on the one side and on the other be two holes, within the which is the palaces or ro●e bone. In the part behind the head be four like bones, to the which the chine of the neck holdeth. The bones of the nose be two. The bones of the chaftes above be xi. And of the neither jaw be two. Above the opposite of the brain there is one behind named collateral. The bones of the teeth be xxx Eight before, four above and four underneath sharp and trenching for to cut the morsels, and there are four sharp, two above and two underneath, and be called cosynes, for they resemble co●ies teeth. After that be xvi that be as they were hammers or grinding teeth, for they chaw and grind the meat the which is eaten, and there is on every side four above and four underneath, and then the four teeth of sapience on each side of the chaftes one above and one underneath. In the chine from the head downward be xxx bones called knots or joints. In the breast afore be seven bones, and on every side xii ribs. By the neck between the head and the shoulders be two bones named the sheres. After be the two shoulder blades. From the shoulders to the elbow in each arm is a bone called the adiutor. From the elbow to the hand on each arm be two bones that be called cans. In each hand be viii bones, above the palm be four bones which be called the comb of the hand. The bones in the fingers in each hand be xu in every finger three. At the end of the ridge be the ho●●le bones, whereto be fastened the two bones of the thighs. In each knee is a bone called the knee plate. From the knee to the foot in each leg be two bones, called cans or marrow bones. In each foot is a bone called the ankle or pin●● of the foot, behind that ankle is the heel bone in each foot, the which is the lowest part of a man, and above each foot is a bone called the hollow bone. In the plant of each foot be four bones. Then be the combs of the feet, in each of which be u bones. The bones in the toes in each foot be the number of xiiii Two bones be tofore the belly for to hold it steadfast with the two branches. Two bones be in the head behind the ears called Oculares. We reckon not the tender bones of the end of the shoulders, nor of the sides, nor divers little grystles and spelders of bones, for they be comprehended in the number abovesaid.  
Thus endeth the Notomy, and followeth the Flubotomy.   

¶ Hereafter followeth the names of the veins, and where they rest, and how they aught to be let blood.  
 
WE man understand by this figure the number of the veins and the places of a man's ●ody where they ●en, and how they aught to be let blood, and no where else so that it be a nutural day for blood letting, that the Moon be not new, ne at the full, ne in quarter, and that it be in any sign before named good for bleeding, but if that such sign were it that domineth the member of the which blood should be let, for than it aught not for to be touched, ne also that it be the sign of the sun.   

The names of the places where the veins be, are showed by the letters set in the margin at the beginning of the matter after the form of the picture.  
A 
The vain in the mids of the forehead would be let blood for the ache and pain of the head, and for fevers lethargy, and for the megryme.  B 
Above the two ears behind is two veins, the which be let blood for to give clear understanding, and the virtue of light hearing, and for thick breath, and for doubt of meselry.  C 
In the temples been two veins called the Arteries, for that they pant, the which been let blood for to diminish and take away the great replection and abundance of blood that is in the brain, that might noye the head and the eyen, and it is good against the gout, megryme, and divers other accidents that may come to the head.  D 
Under the tongue been two veins that been let blood for a sickness named the Sequamy, and against the swelling and apostumes of the throat, and against the Equinauncy, by the which a man might dye suddenly for default of such bleeding.  E 
In the neck been two veins called Orygynalles, for that they have the course and abundance of all the blood that governeth the body of man, and principally the head, but they aught not to be let blood without the counsel of the surgeon, and this bleeding availeth much to the sickness of Lepry, when it cometh principally of blood.  F 
The vain of the heart taken in the arm, profiteth to take away humours or ill blood that might hurt the chamber of the heart or the appurtenance, and it is good for them that spitteth bind, and that be short winded, by the which a man may die suddenly by default of such bleeding.  G 
The vain of the liver taken in the arm, taketh & deminys●eth the great heat of the body of man, and holdeth the body in health, and this bleeding is profitable against the yellow axes and apostume of the liver, and against the pleurisy, whereby a man may die by default of such bleeding.  H 
Between the master finger and the leech to let blood, helpeth the dolours that cometh in the stomach and sides, as botches and apostumes and divers other accidents that may come in those places by great abundance of blood and humours.  I 
In the sides between the womb and the branch be two veynes● of the which that of the right side is let blood for dropsy, & that of the left side for every sickness that cometh about the milt, and they should bleed after that people be fat or lean, take good heed at four fingers nigh the incision, and also they not to make such bleeding without counsel of the surgeon.  KING 
In every foot been three veins, of the which three veins, one is under the ankle of the foot named Sophane, the which is let blood for to diminish and put out divers humours, as botches and apostumes that cometh about the grains, and it profiteth much to women for to 'cause their menstruositie to descend, and to fix the emoroydes, that cometh in the secret places, and such other like.  L 
Between the wrist of the foot and the great too is a vain, the which is let blood for divers syckenesses and inconveniences, as the pestilence, that taketh a person suddenly by the great superhaboundance of humours, and this bleeding must be made within a natural day, that is to wit, within xxiiii. hours after that the sickness is taken of the patient, and before the Fever come on him, and this bleeding aught to be done after the corpolence of the patient.  M 
In the angles of the eyen be two veins, the which be let blood for the redness of the eyen, or water that runneth continually, and for divers other sicknesses that may happen and come by over great abundance of humours and blood.  N 
In the vain of the end of the nose is made a bleeding, the which is good for a read pimpeled face, as be read drops, pustules, small skabbes, and other infections of the heart that may come therein by the great replection and abundance of blood and humours, and it availeth against popeled noses and other semblable sickness.  O 
In the mouth in the gums be four veins, that is to wit, two above and two beneath, the which be let b●udde for the chafinge and canker in the mouth, and for tooth ache.  P 
Between the lip and the chin is a vain that is let blood to give amendment to them that have an evil breast.  Q 
In each arm be four veins, of the which the vain of the head is the hyest, the second next is from the heart, the third is of the liver, & the fourth is from the milt, otherwise called the low liver vain.  R 
The vain of the head taken in the arm, aught to bleed for to take away the great replection and abundance of blood that may annoy the head, the eien or the brain, and availeth greatly for transmutable heats, and swellings of the throat, and to them that hath swollen faces and read, and to divers other sicknesses that may fall by to great abundance of blood.  S 
The vain of the milt, otherwise called the low vain, should bleed against all fever tercians, and quarteynes, and it aught to be made a large and less deep wound then in any other vain, for fear of wind that it may gather, and for more inconvenience, for fear of a sinew that is under it, that is called the Lezarde.  T 
In each hand be three veins whereof that above the tomb aught to bleed to take away the great heat of the visage, and for the thick blood and humours that be in the head, this vain evacueth more than that of the arm.  U 
Between the little finger and the leech finger is letting of blood that availeth greatly against all fever tercians & quartans, & against flumes, and divers other lettings that cometh to the paps and to the milt.  x 
In each thigh is a vain, of the which the bleeding availeth against the dolours and swellings of the genitours, and for to avoid and drive out of a man's body humours that be in the grains.  y 
The vain that is under the ankle of the foot without, named Sciat, of the which the bleeding is much worth against the pains of the haunches, and for to make depart and issue divers humours, which would assemble in the said place● and availeth greatly to women for to restrain their menstruosity when they have to great abundance.    

¶ Thus endeth the Anatomy and Flubothomy of the human bodies, and how one should understand them.  
HEre before we have said of the regard of planets upon the parties of man, and the division and number of the bones of man's body, and now followeth to know when any man is hole or sick, or disposed in any wise to sickness. Wherefore three things been, by the which Shepardes know when a man is hole or sick, or disposed to sickness. If he be hole to maintain and keep him, if he be sick, to search remedy to heal him. If he be disposed to sickness to keep him that he fall not therein. And for to know each of the said three things, the Shepherds put divers signs. Health properly temperance, accord, and equality of the iiii. equalities of man, which be hot, cold, dry, and moist. The which when they be well tempered and equal, that one surmount not the other, than the body of man is hole. But when they be unequal and mistempred, that one domineth over another, than a man is sick or disposed to sickness, and they be the qualities that the bodies holdeth of the elements, that they be made & composed of, that is to wite of the fire heat, of the water cold, of the air moist, and of the earth dry. The which qualities, when one is disordered from the other, than the body is sick. And if that one destroy the other of all, than the body dieth, and the soul departeth.    

¶ Signs by the which Shepherds know a man hole and well disposed in his body. Capitulo xxv  
THe first sign whereby Shepardes know a man to be hole and well disposed in his body, is when he eateth and drinketh well after the convenance of the hunger and thirst that he hath without making excess. Also when he digesteth lightly, and when that that he hath eaten and drunken empesheth and grieveth not his stomach. Also when he feeleth good savour and appetite in that he eateth and drinketh. Also when he is hungry and thirsty at the hours that he aught to eat and drink. Also when he rejoiceth him with merry folk. Also when they play gladly any play of recreation with fellows of merry courage. Also when he playeth gladly in fields and woods to take the sweet air, and sport in meadows by water sides. Also when he eateth gladly & with good appetite, of butter, cheese, flawnes, sheep milt, without leaving any thing in his dish to send to the alms house. And when he sleepeth well without raving, dreaming of his merchandise. Also when he feeleth him light, and that he walketh well. Also when he sweateth soon, and that neseth little or nothing. Also when he is neither too fat ne to lean. Also when he hath good colour in his face, and that his wits been all well disposed for to do their operation, as his eyen for to see, his ears to hear, his nose to smell● etc. And thus we leave of the convenance of age, the disposition of the body, and also of the tyme. 〈◊〉 other signs I say nothing, but these be the most common, and that aught to suffice for shepardes to know the signs of health.  

Signs opposite to the precedentes, by the which Shepardes know when they or other ben sick.  
FIrst when he may not well eat ne drink, or that they have none appetite to eat at dinner & supper, or when he findeth no savour in that he eateth or drinketh, or that he is hungry and may not eat, when his digestion is not good, or that it be to long. Also when h● goeth not to chamber moderately as he aught to do. Also when he is heavy and sad in joyous companies, than sickness constreyneth a man to be thoughtful. Semblably when he may not sleep or take his rest aright and at due hour. Also when his members been heavy, as his head, his legs, and his arms. And also when he may not walk easily and lightly, and that he showeth not often, and his colour is pale or yellow, or when his wits, as his eyen, his ears, & the other do not kindly their operations. In likewise when he may not labour and travel. Also when he forgetteth lightly that which of necessity aught to be kept in memory, and when he spitteth often, or when his nostrils aboundeth in superfluous humours. And when he is negligent in his works, and when his flesh is blown or swollen in the visage, in his legs, or his sect, or when his eyen be hollow in his head. These been the signs that signifieth a man being in sickness, and who that hath most of the foresaid signs, most is sick.    

Other manner of signs almost semblable to them above said, and showeth the replexion of evil humours for to be purged of them. Cap. xxvi.  
REplection of evilly humours and disposition of sickness, after the opinion of Shepardes, the which replection is to know how to purge the said humours that they engender no sickness, & been broken by the signs that followeth. ¶ first when a man hath over great redness in the face, in the hands, or in the nails, having also the veins full of blood, or bleed to much at the nose, or to often, or to have pain in the forehead. Also when the ears soundeth, & when the eyes watereth or be full of gum, & have the understanding troubled, & when the pou●● beateth to fast & when the belly i● long resolute and lax, and when one hath the sight troubled, and eating also without appetite. And all the other signs before said been, by the which one may know the body evil disposed and have in it corrupt humours, superfluous and evil.  
¶ Thus fynysheth of the signs, by the which Shepardes know when they been owl and well disposed, and other signs opposyts, by the which they know when they been sick or evil disposed.   

¶ A division and regyme of time, of the which Shepardes useth after that the season & time requireth. Cap xxvii.  
FOr to remedy the syckenesses and infirmities that a man hath, & to keep him from them that he doubteth to come. Shepardes say that the time naturally channgeth four times in a year, & so they divide the year in four quarters, that is for, summer, harvest, & winter. And in each of these quarters they govern them as the seasons requireth to their minds, & the better it is for them. And as the ●eason changeth, so change they their manner of living & doing, and say that changing of time without taking good heed, often engendereth infyrmities● for that in one time behoveth not to use some meats that been good ●n an other time, as that use in winter is not all good in summer, and so of the other seasons ¶ And for to know the changing of time after these said parties they consider the course of the son die the twelve. signs, and say that every of the said. iiii● quarters and seasons dureth three months, and that the son passeth by three signs. that is to wite, in primetyme by Pisces, Aries, and Taurus, and these be the months, February, March, and April, that the earth and trees rejoiceth and charges with green leaves and ●oures, that is a pleasure to behold. In summer by Gemini, Cancer and Leo, and the months been May, june and july, that the fruits of the Earth ●●oweth and rypeth. In Harvest by Uirgo, Libra, and Scorpio, and the months been August, September and October, that the Earth and trees dyschargeth fruits and leaves, and that time each felleth and gathereth the ●●ites. In winter by Sagittarius, Capricornus, and Aquarius, and the months been November, December & january, that the earth and trees been as dead and unclothed of leaves, fruits, and of all greenness. After the which ●●ure● seasons Shepardes deviseth the time that man may live in four ages, as youth, strength, age, and decrypte, & been likened to the four seasons of the year. That is to wit, youth to prime time, that is hot & moist & as th● herbs & trees of the earth groweth, so doth man in youth unto twenty-five. year grow● of body, in strength, beauty, and vigor. Force is likened unto summer ho● and dry, and the body of man is in his force and vigor, and entrypeth vnto● xlv. year. Age is compared to the time of harvest, cold and dry that man leaveth of growing & febleth, and thinketh how together and spare for fear o● default and need whe● he cometh to stopwing age, and dureth to lvi years' Decrepyte is likened to the season of winter, cold & humyde by habundanc● of cold humours and default of natural heat, in the which time man spen●deth that which he had gathered and kept in the time passed, and if he hau● spared nothing, he abideth poor and naked as the earth and Trees and du●reth unto lxii year or more. Primetyme is hot and moist, nature of airs and complexion of the sanguine. Summer is hot and dry, nature of fire, and complexion of coieryke. Harvest is cold and dry, nature of earth, and com●plexion of the melancholy. Winter is cold and moist, nature of water, com●plexion of the phlegmatic: when complexion is well proportioned it feeleth i● self better disposed in the time semblable to it than it doth in other tymes● But for that every man is not well complexioned, they aught to do as Sh●●pardes doth, that is to take regiment to keep themself after the seasons, an● governeth them by their ensygnements and teachings, the which they vse● every quarter of the year for to live the longer, wyselyer, and merely.  

The regiment for primetyme, March, April, and May.  
IN primetyme Shepardes keep themselves meetly well clothed, no● over cold ne over hot, as with lynseywolsy, doublettes of fustian, an● gowns of a meetly length furred with lamb most commonly. I● this time is good letting of blood to avoid the evil humours that were ga●thered in the body the Winter tyme. If syckevesse happen in primetimes it i● not of his nature, but proceedeth of the humours gathered in the winter pas●sed. primetimes is a temperate time to take medicines for them that b● corporate and full of thick humours, to purge them. In this time the● aught for to eat light meats that refresheth, as chekyns, kyddes with ve●●gyous, borage, beets, yolks of eggs, eggs in moneshyne, roches, perches● pykerelles, and all scaled fish. Drink temperate wine, bear or ale, so that they be not to strong, ne overswete. For in this time all sweet things aught not to be used, and a man aught to sleep long in the morning and not on the daye● The Shepardes have a general regle or costume for all seasons, that auai●leth much against all infirmities and sicknesses, that is, not to less his ap●petite for eating, and never for to eat without hunger. Also they say that al● manner of flesh and fish is better roasted then sodden, and if they been sudden t● broil them on a gridiron, or on the coals, and they been the more holsommer.   

¶ The regiment for the time of summer. june, july, and August.  
THe Shepardes in summer been clothed with light gowns, & single, their shirts & sheets that they lie in been linen, for of all clotheses it is the coldest, thy have dowblettes of silk, of say, or of canvas mannerly made, and they eat light meats, as chekyns with vergyous, young hearts, rabette, lectuse, purcelayne, melons, gourds, cocumbres, peers, plommes, & such fish as are named afore. And also they eat of meats that refresheth. Also they eat little and often, they break their fast or dine in the morning or ever the son arise, and go to supper or it descend, & they eat often of the above said meats and sourer for to give them an appetite. They eat but little salt meats, and refrain them from scratching, they drink often fresh water sodden with sugercandy, and other refreshing waters, and they do it alway when they been thyrsly, save only at dinner and supper time, and then they drink feeble green ●yne, or single bear, or small ale. Also they keep them from over great travel, or over forsing them self, for in this time is nothing more grievous than chafing. In this season they eschew the company of women, and they bathe them often in cold water to assuage the heat of their bodies enforced by labours. Always they have with them sugerca●dy or other sugar, and dredge, whereof they take little and often, and each day in the morning they force them by coughing and spitting, to void fleumes, and void them above and below the best that they may, and wash their hands with fresh water, their mouth and visage.   

¶ The regiment for harvest, September, October, and November.  
IN harvest Shepardes been clothed after the manner of primetimes save their clotheses been a little warmer. In this time they do diligence to purge and cleanse them, and letting them blood to tempre the humours of their bodies. For it is the most courageous time of the year, in the which perilous infirmities happeneth and cometh, and therefore thee eat good and wholesome meats, as Caponnes, Hens, young Pygeon that begin to fly, and drinketh good wines, & other good drinks without making excess. In this time they keep them from eating of fruits for it is a dangerous season for agnes, & they say that he had never ague that never eat fruit. In this time they drink no water, and they put no part of them in cold water, but their hands, & their face. They keep their heads fro cold in the night and morning, & sleep not in the none time, & keep them from over great travail, & endure not to much hunger ne thyrft, but eat when it is time, and not when their maws be full.   

¶ The regiment for winter time, December, january, and February.  
THe Shepardes in winter been clothed in thick gowns of rough cloth high shorn, well furred with fox. For it is the wariness furring that is and cats, conies, lambs, and divers other thick furs that be good and wholesome. In the time of winter Shepardes do eat beef, pork and brawn, of hearts, hinds, and all manner of venison, pertryches, fesauntes, hares, fowls of the river, and other meats that they love best. For that is the season of the year that nature suffereth most great plenty of victual for the natural heat that is drawn within the body. An this time also they drink oft strong wines, after their complexion. bastard wine, or Osey. Two or three times in the week they use good spices in their meats. For this is the most wholesome time of all the year, in the which cometh no sickness but by great excess & outrages done to nature, or by evil government. Shepardes say also that primetimes is hot & moist of the nature of air complexion of the sanguine, & that in the same time nature rejoiceth, & the pores openeth, & the blood spreadeth through the veins more than another tyme. Summer is hot and dry of the nature of fire, and complexion of choleric, in the which time one aught to keep him from all things that moveth to heat, all excess and hot meats. Harvest is cold and dry of the nature of earth, and complexion of melancholy, in the which time one aught to keep him from doing excess more than in other times, for danger of sykenesses, to the which that time is dysposen. But winter is cold and moist of the nature of water, and complexion of phlegmatic, than a man aught to keep him warm and myanely, for to live in health.  
¶ Here it aught to be noted that a man is made and formed of the four elements, of the which one hath domination always above the other: & that man on whom the fire domineth is said choleric, that is to say hot and dry He on whom the air hath domination is said sanguine, that is to say hot, and moist. He on whom the water hath domination is said cold & moist, that is to say flumatike. And he on whom the earth reigneth is said melancholic, that is to say, cold and dry. Of the which complexions shallbe spoken in the beginning of the Physonomy more largely.    

¶ A regiment of Shepardes of certain things good for the body of man, and of other divers things apposyte to the same Cap. xxviii.  

¶ God for the brain.  
¶ To smell the savour of musk, and of quybyles, of camamell, to drink wine mesurably, to eat sage not to much, to cover thy head, of the washing of thy hands and feet, mesurably walking, mesurably sleeping, to here sweet noises of minstralsy or singing, to eat mustard and pepper, to smell the read rose, and wash thy temples with water of red roses.   

¶ Evil for the brain.  
¶ All manner brain of beasts, gluttony, drunkenness, late supper, to sleep much after meat, corrupt air, anger, heaviness, to uncover thy heat, to eat softly, to much heat. to much waking, to much walking, milk, cheese nuts, to eat or thou be an hungered, bathing after meat, onions, garlic great noise, to smell to a white rose, and much steringe.   

¶ Good for the eyen.  
¶ The read rose, vervain, rue, fennel, salendyne, enfrage, pimpernel, oculi Christi, to plunge thine eyen in clear water, often to look on green colour, measurable sleep, to look in a fair glass, oft to wash thy hands and feet, make the stamake well defied, and to look oft one gold also.   

¶ Evil for the eyen.  
¶ Powder garlic, onions, hunger lekes waking, and wind hot air cold air drunkenness, gluttony milk cheese much beholding of bright things aswell read as white mustard, anon to sleep after meat, to much sleeping, to much waking to much letting of blood cold wortes smoke all thing that is peppered lechery an hot fire before the sight evil baken breed dust to much weeping, all this evil for the eyen.   

¶ Good for the throat.  
¶ Honey sugar butter with a little salt lycoras to sup soft eggs. Isope mean manner of eating and drinking and sugercandy this is good for the throat.   

¶ Evil for the throat.  
¶ Mustard much lying upon the breast pepper anger all fired meats and all thing roasted lechery much waking to much rest much drink much thirst much running smoke of incense old cheese heat or cold & all things that been sour is naught for the throat.   

¶ Good for the heart.  
¶ Saffron borage laughing joy musk cloves galynggale nutmygges the read rose the violet sugar maces before all other things.   

¶ Evil for the heart.  
¶ beans, peson lekes garlic onions heaviness anger dread to much business travail to drink cold water after labour evil tidings   

¶ Good for the stomach.  
¶ Read mints read roses common sugar sage wormwood calamity to vomit every quarter once great hunger every day to stand after meat and oft waking after meals every cold thing galingale nutmygges vinegar pepper & measurable sleep.   

¶ Evil for the stomach.  
¶ All sweet things for they make the home ache to swell nuts old cheese milk honey marry of bones that be not well so den to eat or thou be an hungered to eat many sorts of meats at one sitting, to drink or thou be a thirst to eat bread that is not well baken, and all raw flesh, stynken, heaviness, and dread, thought, over great travail, stowping, falling, & all fried meats, to much bathing after meat, & to much casting, eat when thou art over hot either of fever or travail, all milk of beasts is evil save of goats.   

¶ For ache of the womb.  
¶ Take fancy rue, and sothernewod, and eat it with salt f●stynge when thou art afret, and it will do it away.   

¶ For to restore the liver.  
¶ Take a quantity of wild tansy and stamp it, and drink it with wine or ale ix days or more, and he shall amend.   

¶ For fatness about a man's heart.  
Take the juice of fennel and honey, and seethe them both together till that it be hard, and eat it at even and morn, and it shall avoid soon.   

¶ For hardness of the womb.  
¶ Take two spoonful of the juice of ivy leaves, & drink thereof three times on the day, and thou shalt be hole.   

¶ For wind in the stomach.  
¶ Take cumin, and beat it to powder, and mingle it with red wine, and drink it last at night three days, and he shallbe hole.   

¶ For the dropsy.  
¶ Take thick weed, clyth●rs, ale and otemele, and make pottage therewith, & use it ix. days, and every day fresh, and he shallbe hole.   

¶ A good drink for the pestilence.  
¶ For the pestilence, take and wash clean a lyllyrote, and boil it in white wine, till the one half he wasted, and then give it the s●e●e to drink, and he shall break out full of bladders as he, were brent or scalded with hot water, & then they will dry, and the person wax hole.    

¶ Here after followeth the iiii. elements, and the four complexions of man, and how and in what time they reign in man, Cap. xxix.  
Air, Fire, Earth and water. The xxiiii. hours of the day & the night ruleth Sanguine, choleric, melancholic, & Flumatike. Six hours after midnight blood hath the mastery, & in the vi. hours aforenoone collar reigneth, and vi. hours afternoon reigneth melancholy, and vi. hours afore midnight reigneth the flumatike.  
¶ Thus endeth the iiii, elements, and the four complexions of man,   

¶ Here followeth the governance of health. Ca thirty.  

 
VUho will be hole & keep himself fro sickness  
And risest the stroke of pestilence  
Let him be glad, and void all heaviness  
Flee wicked airs, eschew the presence  
Of infect places, causing the violence  
drinking good wines, of wholesome meatestake  
Smell sweet things, and for thy defence  
Walk in clean air, and eschew the mysties black.   

¶ With void stomacke● outward the not dress  
Rising up early, with fire have sustence  
delight in gardbas, for the great sweetness  
To be well clad, do thy diligence  
Keep well thyself from inconvenience  
In stews ne baths, no seiourne thou make  
Opening of the pores, this doth great offence  
Walk in clean air, and eschew the mists black.   

¶ Eat no raw flesh for no greediness,  
And from fruit keep thine abstinence  
Pullettes and chyckyns for their tenderness  
Eat thou with sauce, spare for none expense  
Uergious, vinegar, and the influence  
Of wholesome spicies, I dare undertake  
The morrow flepe, called golden in sentence  
Great helpeth against the mists black.   

¶ For health of body, cover fro cold they head  
Eat no raw meats, take good heed her to.  
Drink wholesome wine, feed thee on light bread  
With an appetite rise from thy meat also  
With women aged, fleshly have not to do  
Upon thy sleep drink not of the cup  
Glad toward bed, at morrow both two  
And use never late for to sup.   

¶ And if it so be, that leches to thee fail,  
Then take good heed, to use things thre●  
Temperate diet, temperate travail  
Not malicious, for none adversity  
meek in trouble glad in poverty  
Rich with little, content with suffisance.  

xiiii  
xxiiii  
xiiii  
xun  
xxi  
twenty-five   
Never grudging, merry like thy degree  
If physic lack, make this thy governance.   

¶ To every tale soon give thou no credence,  
Be not to hasty, ne so daynely vengeable,  
To poor folk do thou no violence  
courteous of language, of feeding measurable  
On sundry meat, not greedy at the table  
In feeding gentle, prudent in dalliance  
Close of tongue, of word not deceivable  
To say the best, set always they pleasance.   

¶ Have in hate months that been double  
Suffer at thy table no detraction  
Have despite of fok that make trouble  
Of false ravenoures', and adulation  
Within thy place suffer no division  
With thy household, it shall cause increase  
Of all welfare, prosperity and ●oyson  
With thy neighbours, live in rest and peace   

¶ Be cleanly clad, after thy estaty  
Pass not thy bonds, keep thy promise blyve  
With three folk be not at debate  
first with thy better, beware for to stryve  
against thy fellow, no quarrel to contrive  
With thy subject to strive it were shame  
Wherefore I council, pursure all thy life  
To live in peace, and get thee a good name.   

¶ Fire at morrow, and toward bed at eve  
Against mists black, and air of pestilence  
betime at ser●is, thou shalt the better cheve  
first at thy rising, to do God reverence  
Uysyte the poor, with entire diligence  
On all needy, have compassion.  
And God shall send grace and influence  
Thee tho increase, and thy possession.   

¶ Suffer no surfytes in thy house at night  
Ware of suppers, and great excess  
Of nodding heads, and candellyght  

i  
viii  
xiiii   
Of s●outh at morrow and flombring Idleness  
Which of all vices, is chief proteresse  
Void all dronckenesse, lyeres, and lechoures  
Of all unthrifty, exile the mistress  
That is to say, dice, plays, and hasardoures.   

¶ After meat beware, make not to long sleep  
Head, foot and stomach, preserve ay from cold  
Be not to pensive, of thought take no keep  
After thy rent, govern thy household  
Suffer in time, in thy right behold  
Swear none other, no man to beguile  
In youth be lusty, and sad when thou art old.  
Not worldly joy lasteth but a while.   

¶ dine not at morrow, before thine appetite  
Clear air and walking maketh good digestion  
Between meals drink not for no farwarde delight  
But thirst or travail, give the occasion  
Over salt meat doth great oppression  
Th' feeble stomachs, when they can not refrain  
Fro thing contrary, to their complexion.  
Of greedy hands, the stomach hath great pain.   

¶ Thus in two things standeth all thy wealth  
Of soul and body, who life them sue  
Moderate food, giveth to man his health  
And all surfettes, than he doth eschew  
And charity to soul is dew  
This receit bought is of no apothecary  
Of Master Anthony, ne of master Hew  
To all indifferent, riches dyetary.   

¶ Nescio quo ceto lenta papavere dormit  
Mens: que creatorem nescit iniqua suum:  
En iterum toto lingua crucifigitur orb,  
En iterum patitur dira flagella deus.  
Factorem factura suum stimulante tyranny  
Delictis factis desetit orba fuis  
Ind fames venit, inde discordia regum  
Ind cananeis predatibusque sumus  
Ind premit gladius carnalis spiritualem  
 
Et vice versa spiritualis cum  
Hinc fubito atropos predatrix occupatartus  
Nec sinit ut dolcat penite atque miser.  
jure vides igitur quam recta ligamina nectit  
Immundus mundus hec Duo verbo simul.    

¶ Thus endeth the physic and regiment of health of Shepardes And followeth their Astrology. Capitulo xxxi  
CElum Celi Domine terram autem dedit filius hominum. Non mortui laudabunt te Domine●neque omnes qui descendunt in infernum. Sed nos qui vi●imus Benediximus Domino Quoniam videbimus celos tuosopera digitorum tuorum lunam & stellas que tu fundast●● Quia subiecisti omnia sub pedibus nostris 〈◊〉 & boves universas in super & pecora campi. Volu●● cres celi & pisces maris qui perambulane semitas maris Domine Dominus noster? quam admirabi●● est nomen tuu● in universa terra.  
WHo that will as Shepardes that keepeth sheep in the fields without knowing any letter, save only by some figures that they make in little tables of wood have knowledge of the movings and proprfeties of the heavens. And divers other things contained in this present composte and calendar of Shepardes, the which is extract and composed out of their calendars and put in letter, so that each may comprise and know as they, the things above said. first one aught to know what the figure is, the disposition of the world, the number & order of the elements, and the movings of the skies aperteyneth to be known of every man of free condition and noble engine. For it is a fair thing, delectable profitable and honest, and therewith it is necessary to have divers other knowleges, in especial for the Astrology of Shepardes, which showeth how the world is round as a ball. And after wise men say there is nothing so round as it. For it is rounder than any thing artyfycyall. And more over in this world we see nothing ne never shall that is so just & equally round as itself is, and is composed of the heaven and the four elements in u principal parties. After that a person aught to know that the earth is in the mids of the world, for it is the heaviest element. Upon the earth is the water or the sea, but it covereth not all the earth, to th'end that men and beasts may live therein, & the party that is uncovered is called the face of the earth, for it is as the face of man always uncovered, and the part that is covered with water is as the body of man that is clothed & hid, On the water is the air that encloseth the earth and the water, and is divided in three regions, one is low where as en habiteth beasts & birds, an other mean where as been the clouds, the which make the impressions, as lightninghes, thonders, and other, & is always cold, the third is the high, where as is neither wind ne rain, nor tempest, nor other impression, & there be some mountains that atteyneth unto it, as is olympus that reacheth the hyest region of the air, and the element of fire mounteth unto the sky, & the elements sustaineth the skies as the pyllers or beams sustaineth a house Of such mountains is one in africa named Athlas. After that is the element of fire that is neither ●●ambe ne coals, but is pure & invisible. for the great brightness, for of so much as the water is more clear & light then the earth, & the air, more clear & light then the water, of so much the fire is more clear, light and fairer than the air, and the skies in equypo●ent been clearer, lighter & fairer than the fire, the which turneth with the movings of the heavens and the next region of the air also, in the which is engendered c●n●c●●s that been called stars for that they been shining & moveth as the stars. After the saying of some shephardes the fire is invisible for his subtility and not for his clearness, for of as much as a thing is more cler of ●o much it is the more visible, for we see the skies well, but not the fire, for it is over much more subtle then the air that is invisible, for the same cause, the earth and the water been thick, and therefore they been visible. The skies been neither properley heavy ne light, hard ne soft, clear ne dark, hot ne cold sweet ne sour, colour ne sown, ne such other qualities, save that they been hot in virtue, for they may 'cause heat here de●ethe by their lights, movings and influeuces, & been improprely hard, for they may not be denyded ne broken. And also they been improprely colours of light in some parties, and been thick, as been the parties of the stars. In the which there may no star ne other party be adusted and put to, nor none may be demynyshed ne taken away, and they may neither increase ne ware less, or be of other figure then round, ne they may not change, enpayre ne wax old, ne be corrumped, ne altered, but in light only, as in time of the eclyps of the son and moon, ne they may not rest and stand still, ne turn any otherwise, later ne sooner, in party ne in all, ne behave them otherwise, then after their common course● but by miracle divine, and therefore the stars and skies been of another nature than the elements and the things of them composed, the which been transmutable and corruptible. The elements and all things of them composed been enclosed within the first sky, as the yolk of an egg is enclosed within the white, and the first sky is enclosed of the second, and the second in the third, and the third in the fourth, & so of the other. The first sky next the elements is the sky of the moan next is the sky of Mercury. And next it the sky of Venus, then is the sky of the son, than it of Mars, then that of jupiter, and after it of Saturn. And thus been the skies of the planets after their order. The eight sky is of stars fyxed, and been called so for that they move more regulerly and after one guise then the planets do. Then above that is the first mobile, in the which noting appeareth that Shepardes may se. Some Shepardes say that above this ix. skies is one inmoble, for it turneth not, and above that is one of Crystal, over the which is the sky imperial, in the which is the throne of god, of the which sky Shepardes aught not to speak, but only of the first mobile, and that it containeth all together called the world. ¶ Of one thing they marueale much, that is how God hath distributed the stars, that he hath put none in the ninth sky, and hath put so many in the right sky, that they may not be numbered, and in each of the other seven. but one only, in calling the son and the moon stars, as appeareth in the figure hereafter.   

¶ Here after the great master shepherd showeth more plainly of the iiii. elements, & of the similitude of the earth, and how that every planet is one above another, and telleth which of them been masculine, as these five, Saturn, jupiter, Mars, Sol and Mercury. And of two feminine, as Venus and Luna: and which of them is northly and southly: and which been oriental or occydentall. Capitulo xxxii.  
¶ Of the movings of the skies and planets.  
 
SOme movings been of the skies and planets that exceedeth the understanding of Shepardes, as the moving of the firmament in the which been the stars against they first mobyle in an hundred year one degree, and the moving of the planets in their episcycles, of the which how well the Shepardes be not ignorant of all, yet they make no mention here, so, it sufficeth them only of two whereof the one is from. Orient into Occident above the earth, and from occident in the Orient under it, that is called the diurnal moving, that is to say, that it maketh from day to day, xxiiii. hours by the which moving the ix. sky that is the first mobile, draweth after and maketh the other skies to turn that been under it. The other moving is of the vii planets, and is from Occident to Orient above the earth, and from Orient into the Occident under it, and is contrary to the first, and been the two movings that Shepardes knowlegeth, and how well that they been opposites, yet move they continually and been possible as it is showed by example. If a ship on the sea came from Orient into Occident, and that he of his own moving went in the ship softly toward Orient, this man should move a double moving whereof one snuld be of the ship, and of himself together, and the other should be of his own moving that he maketh softly toward Orient. Semblably the planets been transported with their sky from Orient into Occidente by the diurnal moving of the first mobile, but later and otherwise then the fyxed stars, by that, that each planet hath his proper moving contrary to the moving of the sterrer, for the moon maketh a course less in a month about the earth than a star fyxed, and the son a course less in a year, & the other planets in certain time each after the quantity of his moving. Thus it appeareth that the planets move two movings: some Shepardes say, pose by imagnation that all the skies seized to move of the daily moving, the moon would make a course in going from the Occident into the Orient in as much time as lasteth now xxvii days, and viii. hours, and Mercury● Venus, and Sol would make in manner course in the space of a year, and Mars in two year or there about, & Saturn in thirty year or there about. For now they make their ●ourse or revolutions, & accomplish their proper movings in the time he●e named. The proper movings of planets is not straight from Occydence to Oriente, but it is as sydewe, and Shepardes see them sensible for when they see the moan before a star one night, the second or the third night it is behind not straight toward Oriente, but shallbe drawed one time toward Septemtrion, and another time toward midday, and this is because of the latitude of the zodiac, in the which be the twelve. signs under whom the planets reigneth.   

¶ Of the Equinoctial and zodyake that be in the ix skies that containeth the firmament under it Capitulo xxxiii  
IN the concave of the first mobile Shepardes imaigneth to be the two circles, & they been their royally, the on● is as small as a thread, & it is called Equinoctial, and the other is large in manner of a girdle, or as a garland of flowers, which they call the zodiac, and these two circles divideth the one and the other equally, but not straight. For the zodiac crosseth crokedly, & the places where it crosseth been said Equinoctialles. For to understand the Equinoctial we see sensybly all the sky turn from Orient into Occident, & it is called the daily moving or diurnal, them aught one to imagine a straight like that passeth through the middle of the earth, coming from the one end of the sky to the other, about the which line is made this moving, & the two ends been two points in the sky that moveth not, and been called the poles of the world, of the which one is over us, by the star of the north, that always appeareth to us, and is the pole Arctic or Septemtrional, and the other is under the earth, always hid called the pole Antarctic, or pole Austral, in the mids of the which pole in the first mobile is the circle Equinoctial equally before in the party, as in the other of the said poles, & after this circle is made and measured the daily moving of xxiiii. hours that is a natural day and it is called Eqinoctial, for that when the son is in it, the day & the night been equal through all the world. The large zodiac as said is in the first mobile, also it is as a girdle mannerly fygured and set with Images of signs entrayled subtilely and well composed, and set with fyxed stars as shining carbuncle or precious gems full of great virtue, set by maistrysse right nobly adorned, in the which zodyake be four principal points, that divideth them equally in four parties. One is high called the solstice of summer. which when the son is entered in Cancer, it is the longest day of Summer. Another is low called the solstice of winter, which is when the son is entered in Capricorn, than it is the shortest day of winter, and mean call it equinoctial of harvest that the son entereth in Libra in the month of September. And the other is called Equinoctial of prymetime that the son entereth in Aries in the month of March. The which four parties divided each in three equal parties maketh twelve parties, that been called signs, named Aries, Taurus, Gemini, Cancer, Leo, Uirgo, Libra, Scorpio, Sagittarius, Capricornus, Aquarius and Pisces. Aryes beginneth in the Equinoctial, and crosseth the zodiac, and when the son is, there it beginneth to decline, that is to say, approaching Septemtrion, and toward us it extendeth to the orient Then is Taurus second, Gemini the third, and so of other as the figure, hereafter showeth. Also every sign is divided in xxx degrees, and be in the zodiac ccc.lx degrees, and every degree divided by lx minutes every minute in lx Second's, every second in lx thyrdes, and this division sufficeth for Shepardes.   

Here followeth the story of the twelve signs. Ca xxxiii.  
SHepardes knowelegeth a subtle variation in the sky: and is for three stars fy●●d be not under the same degrees of the zodiac that they were created bi●ouse of the moving of the Firmament, the which been against the first mobile in an hundred year of one degree, for the which mutation the son may have other regard to a ste●re, and other signification than it had in the time passed, and also when the books were made, for that the star hath hanged his degree or Sign under which it was.  
And this often times causeth them that make Prognosticatyons and judgements coming to fail.  
¶ All thee circles of the sky been narrow and small, except the zodiac, which is large, and containeth in length three hundred and three score degrees, and of largeness twelve, the which largeness is divided by the mids, six degrees on the one sign and six on the other, and this division is made by a line named ecliptic and is the way of the son, for the son never departeth under that line, & thus it is always in the middle of the zodiac, but the other planets been always on the one side, or of the other of the said line save when they been the ●●ade or in the tail of the Dragon, as the moon that passeth twice in a month, and it happen when it reneweth it is Eclyps' of the son, and if it happen the full moon, and that it be right under the nadyr of the son it is general Eclyps', and if it be but a party it is not seen: when it is Eclyps' of the son it is not general through all the climates but only in some, ●u when it is eclyps of the Moon it is general over all.  

Of two great circles, that is to say one Meridien, and the other orison, that intersequeth the one the other, and crosseth directly.  
MEridien is a great circle imagined on the sky, which passeth by the poles of the world, and by the point of the sky right over our heads, the which is called Zenych, and when the son is comen over fro Orient unto that circle it is midday, and therefore it is called Meridien, and the half of that circle is over the earth and the other under it that passeth by the point of midnight directly opposite to Zenych, and when the son toucheth the part of the circle it is midnight, and if a man go toward Orient or Occident he hath new Meridien, and therefore it is sooner midday to them that be toward Orient then to other, if a man stand still his Meridien is one still, or if he go toward midday or septemtrion, but if he stir he hath other Zenych, and these two circles crosseth directly: oryzon is a great circle that divideth the party of the sky that we see from that we see not. And Shepardes say that if that a man were in a plain country he should see justly half of the sky, the which they call their emyspery, that is to say half spear & orison is joining nigh to the earth, of the which orison the entry is the middle, and is the place in the which we been, thus each is always in the mids of his orison, and zenich is the pole, & as a man transporteth him fro one place to another, he is in the other places against the sky & hath other zenych & other ozyron, all orison is right other oblyke. They have right ozyron that habydeth under the Equinoctial, & have their zenych in the eqinoctial, ●or their ozyron intersequeth and divideth the equinoctial even by the two poles of the world, in such wise that none of the poles of the world is raised above their ozyron, ne deprived ynder it, but they that habiteth other where then under equinoctial have their ozyron oblyke, for their ozyrn followeth and divideth the equinoctial sydeway, and not right, and there appeareth to them of all times one of the poles of the world raised above their ozyron, and the other ben ever hid, so that they see them not, more or less after divers habitations, & after that they be of fernesse fro the Equinoctial, & the more that the one pole is raised the more is the ozyron oblyke, and the other pole deprived and is to weet that there is as much distance fro the ozyron to the pole, as is ●●o the zenych to the Equinoctial, and that zenych is the fourth part of meridien or the mids of the bow diurnal, of the which the two ends be on the ozyron. And also that of the pole unto the equinoctial is the fourth party of all the roundness of the skies, and also of the meridien circle sith it passeth by the poles and crosseth the equinoctial directly. ¶ Example of the ozyron of Paris after the opinion of Shepardes, over the which Ozyron they say that the pole is raised xli●. degrees, wherefore they say also that fro the zenich of Paris unto the equinoctial be xlix degrees, and that fro the Ozyron unto the Zenych is the fourth party of the Meridien oyrcle be. lxxxx. degrees, and fro the pole to the zenych be xli degrees, and fro the pole unto the solstice of Summer be lxii degrees, and fro the solstice unto the equinoctial be xxxiii degrees, there be fro the pole unto the equinoctial. lxxxx. degrees, and is the fourth part of the roundness of the sky, from the equinoctial unto the solstice of Winter be xxxiii degrees, and fro the solstice unto the ozyron xviii Thus shall the equinoctial be raised over the ozyron xli degrees, and the solstice of summer lxiiii degrees, in the which solstice is the son at the hour of noon the longest day of summer, and then it entereth into Cancer and is most nearest to our habitable parties that may be. And when the son is in the solstice of Winter, the shortest day of the year at the hour of noon it entereth into Capricornus: and the said solstice is not raised over the ozyron of Paris but viii. degrees. The which elevations and risings a man may find plainly so that he know one only, and in every region in likewise after the situation.   

Of the two other great circles of the sky, and four small.  
TWo great circles been on the Sky named colours, that divideth th● skies in four equal parties, & crosseth theirself directly, the one pas●seth by the poles of the world, & by the two solstices, and the other 〈◊〉 the poles also, and by the two equinoctials. The first small circle is called th● circle arctic because of the pole zodyake about the pole Artyke, and his like is to his opposite, named the circle Antartyke. The other two be named Tro●pykes, the one of summer, and the other of winter. The tropic of somme● is cause of the solstice of summer, beginning of Cancer, & the tropic of winster of the solstice of winter beginning of Capricorn, & been equally distant on● circle fro the other. Here aught to be noted that the distances of the pole ar●tyke to the circle arctic, and the distance of the tropic of summer to the E●quinoctiall, and that of the equinoctial to the tropic of winter, and from th● circle antartyke to the pole antartyke are just equal each of xxiii degrees and a● half or there about, than the distance fro the equinoctial to the tropic o● summer, and fro the circle arctic to the pole make together xlvii degrees. The which take away of the quarter between the pole and the equinoctial, wher● as been. lxxxx. degrees, save that there abideth xliii that been the distance be●twene the tropic of winter and the circle antartyke, and these circles been said little, for they be not so great as the other, nevertheless they be divided each by ccc.lx degrees as the greatest.    

Of the rising and resconsing of the signs in the ozyron. Capitulo xxxv  
Ozyron and emyspery differred, for ozyron is the circle that divideth the party of the sky that we see from that under the earth that we see not. Also Ozyron is a circle that moveth not, but as we move fro one place to another, but emyspery turneth continually, for one party riseth and mounteth over Ozyron, and the other part resconseth and entereth under it, thus Ozyron riseth ne resconseth, but the cometh above riseth, and that which goeth under resconseth, Merydien also riseth not ne resconseth. Equi noctiall is the diurnell circle that riseth and resconseth regulerly, asmuch in one hour as in another, & all in xxiiii. hours zodyake the large circle, & oblyke whereon the signs been, riseth and resconseth all on a day natural, but not regulerly, for it riseth more in one hour then in an other, for that is ever over our ozyron is oblyke, and divideth the zodiac in two parts, whereof one is ever over our ozyron, and the other underneath. Thus half of the signs riseth over our ozyron every day artificial be it short or long, and the other half by night, wherefore it behoveth that in the days that be shorter than the nights the signs rises sooner, and in long days more at leisure, and thus the zodiac riseth not regulerly in these parties as the Equinoctial, but there is double variation, for half of the zodiac that is from the beginning of Aries unto the end of Uirgo all together taketh as much time in rising as half of the Equinoctial that is by it, and they begin to rise in a moment, and end in a moment also. But this half of the zodiac riseth sooner in the beginning, and this half of the Equinoctial more at leisure, and this is called their obliquement. Also the other half of the zodiac that is from the beginning of Libra unto the end of Pisces, and half of the Equinoctial that is by it, beginneth and leaveth to rise together but the Equinoctial in that party in the beginning riseth sooner, and the zodyake more at leisure, and this is called rising directly. And whether that riseth sooner the Equinoctial or the zodiac, yet always they end together. Example of the two movings aforesaid, as if two men went from London to Uvyndsore and departed both together and that at the beginning the one go fast and the other softly, he that goth ●as● should be sooner in the midway than the other but if he that went fast to the midway go softly, & the other fast, they shallbe both at once in Wyndsore. Also the half of the zodiac from the beginning of Cancer, unto the end of Sagittary in rising hereth more than ●alfe the Equinoctial, so that this half riseth all right, and the other half of the zodiac riseth oblykely.   

Of the divisions of the earth, and of the regions. Capitulo xxxvi  
 
FIrst or we speak of the stars and knowledge that Shepardes have we will say of the division of th● earth, and of his parties after thy● opinion. Wherefore it is to be note● that the earth is round, and therefore as a man goeth from one counttrey t● another, he hath other ozyron then h● had, and there appeareth other part● of the sky, and if a man went from Septemtrion straight toward Midday, the pole Arctic to him shallbe less● raised, that is to say, more nigh ap●proching to the earth, and if he wen● contrariwise it should be more raised that is to say, appearing higher, an● therefore if he went toward midday under a meridien wheel that the pol● Artyke were less raised over his ozyron by the thirty. part of one of the vi. part of the ark Meridien, he should pass the thirty. part of the vi. parties of half the circute of the earth, and to him the pole should be less raised by one degre● or to the contrary till it were more raised of one degree, than he should pass● one degree of the circuit of the Earth, of the which all the degrees toge●ther been ccc.lx And one degree of the earth containeth xiii leges, and a half or there about, and every league is two mile: And as the spear of the sky is de●uided by the four less circles five parties called Zones, so the earth is deu●●ded into five regions, whereof the first is between the pole arctic and the ci●●cle arctic. The second between is the circle arctic and the tropic of somme●● The third is between the tropic of summer and the tropic of winter. Th● fourth is between the tropic of winter and the circle Antarctic. The fift b●●twene the circle antartyke and the pole Antartyke. Of the which parties 〈◊〉 the earth some Shepherds say that the first and the fifth been inhabitable, 〈◊〉 their over great coldness, for they been to far from the son. The third th●● is in the middle is to near under the way of the son, and is inhabitable 〈◊〉 the great heat. The other two parties, the second and the fourth be not 〈◊〉 near no to far fro the son, but be moderate in heat and cold, and therefore they been habitable if there be none other letting, and pose that it be true, 〈◊〉 it is not possible to pass over thwart the region under the way of the som● called zone, turned to go fro the second to the fourth. For some shepherds wo●● have passed that would have showed of it, wherefore they say that there is 〈◊〉 region habyted, but the second wherein we and all other ben.   

Of the variation that is for divers habitations and regions of the earth. Cap. xxxvii.  
shepherds say that if it were possible that the earth were inhabited all about, and pose the case that it were so, first they that inhabit under the Equinoctial have always the days and the night's equal, and have the ii poles of the world at the two corners of their orison, and may see all the stars when they see the two poles, and the sun passeth twice in a year over them, that is when it passeth by the Equinoctials. Thus the sun is to them the one half of the year toward the pole Arctic, and the other half toward the other pole, and therefore they have two winters in a year without great cold, one is when we have winter, and the other when we have summer. Semblably they have two summers, one is in March when we have prime time, and the other in September when we have harvest, and by this they have four solstices, two hie when the sun passeth by their zenich, and two low when it declineth one way or other, and thus they have four umbres or shadows in a year, for when the sun is in the equinocces twice in a year, in the morning their shadows be in the Occidente, and at night in the Oriente, and then at noon they have no shadows, but when the sun is in the signs septentrionals their shadows be toward the parties of the signs meridionals, and so againeward. Secondly they that inhabit between the Equinoctial and the Tropic of summer, have in likewise two summers and two winters, and four shadows in a year, and they have no difference of the first, save that they have longer days in summer, and shorter in winter, for as the Equinoctial lengeth, in likewise doth the days in summer, and in that part of the earth is the first climate and almost half of the second, and is named Araby wherein is Ethiopia. Thirdly they that inhabit under the Tropic of summer have the sun over their heads, and at the day of the solstice of summer at noon, they have their shadows smaller than we have, and there is a part of Ethiopic. Fourthly they that be between the Tropic of summer and the circle Arctic have longer days in summer then the abovesaid, in as much as they be farther from the Equinoctial, and shorter in winter, and they have the sun over their heads, ne toward septentrion, and that part of the earth we inhabit. Fifthly they that inhabit under the circle Arctic have the ecliptic of the zodiac to their orison, and when the sun is in the solstice of summer, it resconseth not, & thus they have no night, but natural days of xxiiii hours. Semblably when the sun is in the solstice of winter it is natural day when they have continual night, and that the sun riseth not to them. Sixthly they that be between the circle Arctic and the pole Arctic, have in summer divers natural days, that be to them one day artificial without any night. And also in winter be many natural days, which are to them always night, and the more that it approacheth the pole, the more is the artificial day of summer long, and dureth in some place a week, in other a month, in other two, in other three, in other more, and proporcionally the night is greater, for some of the signs be ever on their Oryzon, and some always under, and as long as the Sun is in the signs above it is day, and while it is in the signs underneath it is night. seventhly they that inhabit right under the pole have the sun half of the year on their Orison, and have continual day, and the other half of the year continual night, and the Equinoctial is in their orison that divideth the signs, six above and six beneath, wherefore when the sun is in the signs that be high, and toward them they have continual day: and when it is in the signs toward midday, they have continual night, and thus in a year they have but one day and one night. And as it is said of that part of the earth toward the pole Artyke, a man may understand of the other half, and of the habitations towards the pole Antarctic.  

The division of the earth, and only of the part inhabited  
shepherds and other as they divide the earth inhabitable in vii parts that they call climates. The first Diamerous. The second climate Diaciens. The iii Dalixandry. The four Diarhodes. The u climate Dia●omes. The vi Daboristines. The vii Diatipheos'. Of the which each hath his longitude determined, and the latitude also, and the nearer they be to the Equinoctial the longer they be, and larger, & proceed in longitude from Orient to Occident, and in latitude from midday to septentrion. The first climate after some Shepherds containeth in length half of the circuit of the earth, that is two hundred thousand & four hundred mile, & it hath an hundred thousand & two hundred mile of length. The second, and so of the other, for the lessing of the earth coming toward Septentrion. To understand what a climate is after the saying of Shepardes. A climate is a space of earth equally large, whereof the length is from Orient to Occident, & the breadth is coming fro midday, and fro the earth in habitable toward the Equinoctial drawing to septentrion, as much as an ●●rolege or clock changeth not. For in earth habitable the clocks change vii times in the breadth of the climates. It is of necessity to say that they be vii & where the variation of horologes is, there is the diversity of climates, how be it that such variation properly aught to be taken in the mids of the climates, and not in the beginning or end, for the proximity and covenaunce the one of the other. Also one climate hath always a day artificial of summer shorter or longer than another climate, & this day showeth the difference in the mids of every climate better than in the beginning or end, the which thing we may sensibly know at eye, and thereby judge the difference of the climates. And it is to be noted that under the Equinoctial the days and the nights in all times are equal, each of twelve hours, but coming toward Septentrion the days of summer longeth, & the winter days shorteth, and the more that one aprocheth septentrion the more waxeth the days in such wise, that at the fine of the last climate the days in summer be longer by three hours and an half, than they be at the beginning of the first, and the pole is more raised by xxxviii degrees. At the beginning of the first climate, the longest day of summer hath twelve. hours and xlv. minutes, & in the pole is raised on the oziron twelve. degrees and xlv. minutes, and the mids of the climate the longest day hath xiii hours, and the pole raised xvi degrees, and the latitude dureth unto the longest day of summer, that is xiii hours and xu minutes, and the pole raised twenty degrees and an half, the which largeness is ccc.xl mile of earth. The second climate beginneth at the end of the first, and the mids is there as the day hath xiii hours & an half, and the pole is raised over the ozyron xxiiii degrees and xu minutes. And the latitude dureth unto there as the longest day hath xiii hours and xlv minutes, and the pole is raised xxvii degrees and an half, and this largeness containeth of earth, cccc. mile just. The third climate beginneth at the end of the second, and the mids is there as the day hath xiii hours, & the pole is raised thirty. degrees and xlv, minutes, and the latitude extendeth unto there as the longest day hath xiiii hours and xu minutes, and the pole is raised xxiii degrees, and xl minutes. The fourth climate at the end of the third, and the mids is there as the longest day hath xiiii hours and an half, and the pole is raised xxvi degrees and twenty minutes, the latitude dureth unto there as the longest day hath xiii hours and xlv. minutes, and the pole is raised xxx degrees, and the largeness containeth of earth ccc mile. The fifth climate beginneth at the end of the fourth, a●d the mids is there as the longest day hath, xv. hours, and the pole is raised xli degrees and twenty minutes, and the latitude dureth unto there as the longest day hath xv. hours and xv. minutes, and the pole is raised xliii. degrees and an half, and the largeness containeth of earth cclii. mile. The vi. climate beginneth at the end of the fifth, and the mids is there as the longest day hath xv. hours and an half and the pole is raised over the ozyron xlv. degrees and xxiii. minutes, of the which the largeness dureth unto there as the longest day hath xv. hours & xlv. minutes, the which largeness containeth of earth cc.xii. mile. The seven. climate beginneth at the end of the sixth, and the mids is there as the longest day hath xuj. hours, and the pole is raised xlviii. degrees and xl. minutes, the latitude extendeth unto there as the longest day hath xuj hours and xv. minutes, and the pole is raised fifty degrees and an half, and the largeness of the earth containeth clxxxvi. mile.   

A marvelous consideration of the great understanding of shepherds.  
IF case were after the length of the climates one might go about the earth fro Orient to Occident to his first place, some Shepherds say that this compass may almost be made. Saying that if a man went this compass in xii natural days going regulerly toward Occident and began now at midday, he should pass every day natural the xii part of the circuit of the earth, and be xxx degrees whereof behoveth that the son make a course about the earth, and xxx degrees ferther or he be returned on the morrow at the merydien of the said man, and so the said man should have his day & night of xxvi hours, and should be farther by the xii part of a natural day then if he rested him, wherefore it followeth of necessity, that in twelve. natural days the said man should only have but xi. days and xi nights & somewhat less, & that the sun should light him but xi times, & resconse xi times, for xi days and xi nights, every day and night of xxvi hours maketh xii natural days, each day of xxiiii hours. By semblable consideration behoveth that an other man that should make this course going toward Orient have his day and night shorter than a natural day by ii hours, than his day and night should be but of xii hours. Then if be made this course in like space, that is to say in xii days and somewhat more. Thus if john made the course toward Occident, and Peter toward Orient, and that Robert abode them at the place fro whence they departed the one as soon as the other, and that they meet at Robert both together. Peter would say that he had two days and two nights more than john, & Robert that had rested a day less than Peter, and a day more than john, how well that they have made this course in xii natural days, or an hundred, or in ten year, all is one. This is a pleasant consideration among shepardes, how john and Peter arriveth one self day, put case it were on sunday. john would say it is saturday, Peter would say it is monday, and Robert would say it is sunday.    

¶ Of the pommel of the skies a star named the star of the North, near to pole Arctic called Septentrional. Cap. xxxviii.  
AFter the abovesaid things here will we speak of some stars in particular. And first of them that Shepherds call the pommel of the skies, or star of the north, wherefore we aught to know that we see sensibly the sky turn from Orient to Occident by the diurnal moving that is of the first mobile, which is made on two points opposites that be the poles of the sky, of the which one we see, and it is the pole Arctic, and the other we see not, that is the pole Antarctic or of midday, which is alway hid under the earth. By the pole Arctic that we see is the star most approached that shepherds call the pommel of the sky, the which they say is the highest and most steadfast from us, & by the which they have the knowledge that they have of the other stars and parts of the sky. The stars that be by the said pommel go never under the earth, of the which be the stars that make the chariot, & divers other, but they that be far from it, go sometime under the earth, as the sun, the moon, & other planets. Under this pommel directly is the angle of the earth, in the place where against the sun is at the hour of midnight.  

Of Andromeda a star fyxed.  
Aries is a sign hot and dry, that governeth the head of man and the face, and the regions, Babylon, Percy, and Araby. And sygnifieth small trees, and under him at the xvi degree riseth a star fyxed named Andromeda, that Shepardes figureth a maid in her hair upon the brink of the sea, set to be devoured of the monsters of the sea, but Perseus' son of jupiter fought with his sword against the said monster and slew it, and then the said Andromeda was delivered. They that be born under her constellation be in danger of prison, or to dye in prison, but if a good planet take regard, then scape not death and prison. Aries is the exaltation of the sun at the xix degree, and Aries is the house of Mars with Scorpio where he is most.   

Of Perseus a star fyxed lord of the spear.  
Taurus hath the trees, plants, and imps, and governeth of man the neck and the throat bol, the regions, Ethiopy, Egypt, and the country about, and under the xxii degree rises a star fyxed of the first magnitude, that shepardes call Perseus' son of jupiter, that smote of the head of Meduse, who made all them to dye that beheld her, and by no manner they might eschew it. Shepardes say that when Mars is conjoined with this star, they that be born under the constellation shall ha●●e their heads smitten of, if God shape not remedy, & sometime they call this star lord of the sword, and figure him a man naked with a sword in one hand, & in the other the head of Meduse and looketh not on it. And Taurus is the exaltation of the Moon in the iii degree.   

Of Ozyron a star fyxed and his fellows.  
Gemini signifieth large, good courage, wit, beauty, clergy, and governeth of man the shoulders, arms, and hands, and the regions, jugen, Armony, Cartage, and hath the small trees. And under the xviii degree riseth a star fixed, named Oziron and with it xxxvi other stars, and is figured, a man armed in mail, and a sword g●rde about him● and signifieth great captains. They that be born under the constellation be in danger to be slain by treason, if good fortune be not with them. Gemini & Uirgo be the houses of Mercury, but Uirgo is it in which he joyeth most, and Gemini in the third degree is the exaltation of the dragon's head.   

Of Alhabor a star fyxed.  
Cancer domineth the long and equal trees, and of the body of man the breast, the heart, the stomach, the side the lights, and the longs, the regions, Armony the little, & the region of Orient. And there riseth under it in the eight degree a star fyxed that Shepardes call Alhabor, that is to say the great dog, and they say that they which be born under the constellation, and that be in the ascending or the mids of the sky it signifieth good fortune, and if the Moon be with it, and the party of fortune, he that in it shallbe born, shall not be very rich, and Cancer is the house of the Moon, and is the exaltation of jupiter in the xu degree.   

Of a star fyxed named the lions heart.  
Leo hath the great trees, that is to say he signoureth over them, and signifieth on hasty man full of anger and of anguish, & of the body of man it beholdeth the heart properly, the back and the sides, & of regions Artitry unto the end of the earth habitable, and under the xxxiii. degree riseth a star fyxed, named the Lion's heart, & they that be born under the constellation as Shepardes say, shall be mounted in his signouryes, or in great offices, and afterward shallbe deprived or put down, & be in danger of their lines, but if some good planet behold the said star they may be saved. Leo is the house of the sun, and Aries is the exaltation of the sun as it is said.   

Of the star fyxed named Nebuluse, and of an other named the golden Cup.  
Uirgo governeth all that is sown on earth, and sygnifieth a man of good courage, philosophy, largesse, and of all manner of sciences, and keepeth of man the belly and the entrails, and the regions Asgeramita, Assen, that is a region by jerusalem, Eufrates, and the isle of S●ayne. Under the longitude or xv. degree rises a star fixed named Ne●●luse or tail of the Lion, & is in the septentrional latitude of the said sign of virgo, under the which sign riseth an other fyxed star which Shepherds call the golden Cup, and is in the xiii. degree of the said sign toward the party meridional. The which star is of the nature of Venus and of Mercury, and signifieth that they which be born under the said constellation to know of things worthy and sacred.   

Of the Pork espyke a star fyxed.  
Under the sign of Libra that domyneth the great trees, and signifieth justice, and of a man it governeth the reins, and the neither part of the belly, and regions, the country of Romany, and of Grece. Under the xviii. degree riseth a star fyxed that shepherds call Pork espyke. They that been born under the constellation ben well shapen, and been honest, and do things that folk marvel on, and rejoiceth, and signifieth richesse by honesty, and precious merchandise, and been commonly loved of Lords and Ladies, and Libra is one of the houses of Venus, and Taurus the other, in the which she rejoiceth most, and is the exaltation of Saturn, for the wether beginneth to wax cold in this month of Septembre, and Saturn is the planet and Lord of cold, that exalteth when he entereth into the sign of Libra.   

Of the Crown septentrional a star fyxed.  
The Scorpion domineth the trees that been of longitude and largeness, & signifieth falseness, & of the body of man governeth the privy places, and the regions of Heberget, and the field of Araby, in the second degree riseth a star that Shepardes call the Crown septentrional, the which when it is in the ascending in the mids of the sky, giveth honour and exaltation to them that been born under the constellation, and specially when it is well beholden of Sol, the Scorpion is one of the houses of Mars, in the which he rejoiceth most, and Aries is the other, and is the sign wherein Mars beginneth to fall from his exaltation.   

Of the Scorpions heart a star fyxed.  
The Sagittary signifieth a man full of engine and wise, and governeth the thighs of man, and regions, Ethiopye, Maharobem, and Aenych. Under his first degree riseth a star fyxed of the first magnitude, the which shepardes call the Scorpions heart, which when it is well beholden of jupiter or Venus, it reyseth them that be born under his constellation to great honour and riches, but when it is evil beholden of Saturn o● of Mars, it putteth them that be born under it to poverties The Scorpion is the house of jupiter, in the which he rejoiceth most, and Pisces is his other house, and so is the said Sagittary the exaltation of the Dragon's tail.   

Of the flying Eagle a star fyxed.  
Capricornus signifieth a man of good life, wise, ireful, and of great thought, and governeth the knees of man, and the regions, Ethyopye, Araby, Gehamen, and to the two seas, and under his xxviii degree riseth a star that shepherds call the flying Eagle, that signifieth the sovereign Emperors or kings. They that be born under his constellation when they be well beholden of the sun and of jupiter, mounteth in great seignoryes, and been loved of kings and princes. Capricornus and Aquarius been the houses of Saturn, but he rejoiceth in Aquary most, and the said Capricornus is the exaltation of Mars.   

Of the fish meridional a star fyxed.  
Under Aquarius that keepeth the legs of man to the ankles of the feet, and the regions of Hazenoth, Alempha, and part of the land of Alphege, and a part of Egypt. In the xxi. degree rises a star that shepherds call the fish meridional. They that be born under his constellation be happy in fyshing in the sea of Midday, and under the ix degree of the said sign riseth the Dolphin that sygnifieth lordship on the sea, ponds, and rivers, and as it is said Aquarius is the house of Saturn in which he rejoiceth.   

Of Pegasus that signifieth the horse of honour a star fyxed.  
Pisces governeth of man the feet, and signifieth a man subtile, wise, and of divers colours, and hath regions, Tabrasen, jurgen, and all the habitable part that is Septentrion, and part of Romany, and under the. ●v. degree of the said sign, rises a star that Shepherds call Pegasus, that is the horse of honour, and the figure in form of a fair horse. They that be born under his constellation shallbe honoured among great Capitayns and Lords. When Venus is with it, they be loved of great Ladies, if the said star be in the mids of the sky in the descending, and Pisces is one of the houses of jupiter, and Sagittarius the other, in the which he rejoiceth most, and the said Pisces in the xxvii degree is the exaltation of Venus.    

Of the division of the xii houses, as well in the earth as in the heavens. Cap. xxxix.  
THe heavens and the earth may be divided in four parts by two circles, which crosseth directly over the two poles, and crosseth four times the Equinoctial line. Each of the four parts divided into three equally, is in all xii equal parts, as well in the sky as in the earth, which shepherds call houses, and be twelve. Of the which six be always above the earth, and six under it, and these houses moveth not, but be always each in their place, and the signs and planets passeth by them always once in xxiiii hours. Three of these houses be from Orient to midnight going under the earth, the first the second and the third, whereof the fi●st under the earth, beginnineth at Orient named the house of life. The second house of substance and riches. The third that finisheth at midnight is the house of fraternity. The fourth that beginneth at midnight coming in Occident is named the house of partrimony. The fifth following is the house of sons. The sixt finisheth in Occident, under the earth is the house of sickness. The seventh beginneth in Occident on the earth, and stretcheth toward midday, & is the house of marriage. The eight is the house of death. The ninth finishing at midday is called the house of faith, of re●gion, and pilgrimage. The tenth beginning at midday coming toward Orient is the house of honour and of regality. The eleventh after, that is the house of true friends. And the twelfth that fynisheth in orient on the earth is named the house of charity, but this matter is diffycile, for Shepardes knowledging the nature and property of every of the said twelve houses, and departeth them lightly and sufficeth of that is said with the figure present.  
Thus endeth of the twelve houses.  
QUaliter p●er crescit in ventre matris sue. Primo mense crescit cerebrum Secundo crescunt vene. Tertio & quarto habe●it omnia membra sua, sed erit sine anima. Qinto incipit venere & mulum gravabit matrem suam. Sexto circundabitur pelle, & ossa crescent. Septimo ungues crescent. Octavo crescet cor & omnia viscera pretericour. Nono sciet matter si puer poterit bene nascian non. Decimo crescit i●cur in puero, de tunc bene comparebit mulieri si bene eveniet & pu●ro, an non, que in i●core irascat: quod quam cito habuit iecur tam cito nascetur vel morietur.  
IN quibus partibus corporis hominis sunt spiritus & intellectus. Intellectus dicitur esse in front. Memoria in cerebro. Ira in fell, avaricia in iecore, timor in cord, halitus in pulmone, cogitatio in venis: quia spleen ridemus, sell irascimur, cord sapimus, iecore amamus: quibus quatuor elementis constantibus integrum est animal.   

Of the twelve signs, which be good or bad to take journeys by land or by water. Cap. xxxix.  
 
ARies is good, Tautus is not so  
Gemini and Cancer, will make thee glad  
But beware hardly of Leo and Uirgo  
Libra for friendship, full hard is Scorpio  
Sagittary good, Capricorn perilous  
Aquary by water good, clerks proveth so  
For best is Pisces, and most plenteous.   

How the planets reign in every hour. Ca xl.  
HE that will weet how Shepardes know which planet reigneth every hour of the day and the night And which planet is good, & which is bad, aught to know the planet of the day & seek therefore. The first temporal hour of the son rising that day is for the said planet. The second hour is for the planet ensuynhe, & the third for the other as they been here fygured by order, and it behoveth to go from Sol to Venus, Mercury & Luna them come again to Saturn unto twelve. that is the hour before the son going down, and incontinent after the son is down beginneth the first hour of the night that is for the xiii planet, & the second hour of the night for the xiiii. & so unto twelve. hours for the night, that is the next hour before the son rising and come directly falling upon the xxiiii. planet, that is next before that of the day following. And thus the day hath twelve. hours, and the night twelve. also the which be temporal hours, different to the hours of the clocks, the which be artificials. Shepardes said that Saturn and Mars be evil planets. jupiter and Venus good, Sol and Luna half good and half evil. The parey toward a good planet is good and the party toward the evil planet is naught. Mercury conjoined with a good planet is good, and with an evil planet he is naught and they understand this as to ●he inflicences good or evil that been of the said planets there following.  
The hours of the planets ben different to them of clocks, for the hours of clocks been equal at all times each of lx minutes, but they of the planets when the days and the nights be equal that the son is in one of the equinocces they be equal, but as soon as the days lengtheneth or shorteneth, so doth the natural hours, by this it is convenient always for the day to have. ●ii temporal hours, & the night also, and when the days be long, & the hours long, and when the days ben short and the hours short, in likewise is the night, and nevertheless an hour of the day, and an hour of the night together have vi. score minutes, as many as two hours artyficialles, for that the one leaveth the other taketh. And take we our planets, fro the son rising, not before unto the son going down, and all the remnant is night.  

Example of that which is abovesaid.  
IN December the days have but viii hours artyficiall ●es of clocks, and they been twelve. temporals, let the viii. hours artificialles be divided in twelve. equal parts, and it shall be twelve. times, xl. minutes, and every party shallbe a temporal hour that shallbe of xl minutes and no more. Thus in Decembre the temporal hours of the day have but xl minutes, but the hours of the night have four score. For in that time the nights have xuj. hours artificialles, the which divided in twelve parts been four score minutes for every temporal hour. Thus the hours of the nights in Decembre have four score minutes & xl. for an hour of the day. there been six score minutes in two temporal hours, as many as in two hours artyficialles that be echen of xl. minutes. In june is the contrary, in Mars, and in September, all hours ben equal as the days been in other months by equal portion. With every planet here afore fygured been the signs, which be the houses of the said planets, as it is aforesaid. Capricornus and Aquarius been the houses of Saturn.  
Sagitarius, and Pisces, of jupiter, Scorpius, and Aries, of Mars, Leo of Sol, Taurus, and Libra, of Venus, Gemini, of Mercury, Cancer, of Luna with other significations that would be long to recount.  
Here after followeth the nature of the vii planets with the dispositions of the said planets after the sayings of expert Shepardes.  

xmi: xun.  
xxi  
twenty-five.   
MY son thou shalt understand  
That to avoid all Idleness  
This matter often thou take in hand  
To read of Shepardes business  
And specially of the planets seven  
Of Mars, and Saturn that is full high.  
Also of Sol, the middle heaven  
And under him Venus, Luna and Mercury  
For to know their natures all  
In soothe it is a great cunning  
And show what may befall  
When every planet is reigning  
By their worcking often we been moved  
To love lust, and plays of jollity  
And by sour of them as clerks have proved  
They stir us to theft, murder and vility  
Some be good, some be bad verily  
Some be not comfortable to man ne beast.  
 
Some hot, some cold, some moist, some dry,  
If three be good, four be worse at the lest.  
Saturn is hyest and coldest, being full bad  
And Mars with his bloody sword, ever ready to kill,  
jupiter very good, and Venus maketh lovers glad,  
Sol and Luna, is half good and half ill,  
Mercury is good, and evil verily  
And hereafter shalt thou know  
Which of the seven most worthy be  
And who reigneth high, and who a low  
Of every planet's property  
Which is the best among them all  
That causeth wealth, sorrow, or sin  
Tarry and hear soon thou shalt  
Speak soft, for now I begin.   

Of Saturn.  

¶ Saturnus significat hominem nigrum & croceum ambulando mergentem in terra qui ponderosus est incessu, adiungens pedes & macer recuruus, habens paruos occulos siccam cutam: barbam raram labia spissa: calidus ingeniosus, seductor interfector hominemque corpore pilosum iunctis supercilijs.   

Here beginneth of Saturn the highest of the vii Planets.  
SAturne is the highest planet of all the seven, he is mighty of himself, he giveth all the great colds and waters, yet he is dry and cold of nature, and he cometh into Cancer, and his chief signs been Aquarye and Capricorn, and he compasseth all the other planets. For Saturn is next under the first mobile, that is, under the Crystal sky, the which mobile moveth marvelously, for some Shepardes say that he causeth by his moving all other planets to move, and moveth the mobile above.  
Saturn is so high that Shepardes can not well measure it. For so high reason hath ●ow●r and no farther, and therefore it is more than xxx year or he may run his course. When he doth reign thete is much these used, and little charity, much lying, and much lawing one against another, and great prisonment, and much debate and great swearing. And much plenty of corn, and also much plenty of hogs, and great travail on the earth, and old folk shall be very sickly, and many diseases shall reign among the people, and specially in the chief hours of Saturn, and therefore this planet is likened to age, as hard, hungry, suspicious, and covetous, that seldom is content with any thing. For Saturn is enemy to all things that groweth and beareth life of nature, for the cold and stormy bitterness of his time.   

Of his proprieties.  
HE that is born under Saturn shall be false, envious, and full of debate, and full of law, and he shall be cunning in coryinge of leather, and a great eater of bread and flesh, and he shall have a stinking breath, and he shallbe heavy, thoughtful, and malicious, a robber, a fighter, and full of covetise, and yet he shall keep council well, and be wise in counceling, and he shall love to sin wilfully, he shall be a great speaker of tales, Iustes, and Chronycles, he shall have little eyen, black hair, great lips, broad shouldered, and shall look downward. He shall not love sermons, ne to go to the Church, and beware of his hands, and behold the ratell, and above his ears the planet doth reign. And the children of the said Saturn shallbe great iangelers and chyders, black & lean in the face, thin bearded, evil langnaged, they shallbe full of law and vengeance, and will never forgive till they be revenged of their quarrel, and like as the planet Saturn is cold, and causer of great frosts and snows, ensemblably, and he that is born under him shallbe cold in charity, and not misericordious and merciful, but vengeable, and will never be entreated. And also they shallbe great cursers, and bear malice long in their minds, and not forget it, and they look to be obeyed and to have great reverence, and commonly will praise themselves, and talk to themself, and laugh at their own conceit, and all evils shall grow in them, and above all colours he shall love black colour best. The planet of Saturn governeth of man the ratell and above the ears as is aforesaid, and this planet is cause of hasty death, for because that he is cold and dry of nature, and therefore he is likened to melancholy. And the said Saturn reigneth in Aquary, Capricorn, and Cancer, but specially in Aquary and Capricorn.    

Of jupiter.  

¶ jupiter significat hominem habentem album ruborem in fancy, habentem o●culos non p●orsu, nigros, nares non equares & ●●e●e; caluum, in aliquo dentium habentem ●●gridmem, pulchre stature, boni animi, bonis moribus, pulchri corporis, hominemque habentem magnos occulos, pupillam latam barbam crispam.   
NExt after the planet of cold Saturn is the noble planet of jupiter, the which jupiter is very pure and clear of nature, and not very hot, but he is all virtuous. And there is fyxed in jupiter two noble signs of love, the one is Pisces, and the other is Sagittary, signs of none evil, nor unhappiness, this planet may do none evil, he is best of all the other seven, he keepeth the liver of man and maintaineth it joyously, and evermore this planet doth good, and within xii year or there about he passeth all the twelve signs.  

Of his proprieties.  
THe man that is born under him shall love cleanliness of body, and will not use to speak of ribaldry, and harlottry, he shall ever lo●e religion, and virtuous lyminge, he shallbe personable of body, he shallbe perfit in all manner of measures doth large and long, he shallbe white in the visage, meddled with a little redness, large brows, he shallbe a fair speaker, and say well behind a person, he shall love green colour and grey, he shallbe happy in merchandise, and shall have plenty of gold and silver, and he shall love to sing and to be honestly merry, and of man he governeth the stomach and the arms.    

Of Mars.  

¶ Mars significat hominem rubeum, habentem capillos ruffos, & faciem ●otundam, leviter honanes dehonestans, habentem occulos croc●os, horribalis aspectus a●dacem, habentem in pede signum velma●● lamb, hominemque ferocem habentem acutum aspectum superbiam levitatem & audacem.   
THe planet of Mars is called the God battle and of all war, and he is the third planet, for he reigneth next under the gentle planet of jupiter. This planet Mars is the worst of all other, for he is hot and dry, and stirreth a man to be very wilful and hasty at once, and to unhappiness, one of his signs is Aries, and the other is Scorpio, and most he is in those two signs. He causeth all wars and battles, this planet stirreth men to bear weapons as murders, daggers, swords, bills, or bows, or some other weapon of death, and would ever here of fight. Therefore let every man beware of the days of Mars, and in his chief hours that no man fight, for without doubt if God help him not he shallbe marmed or slain. Also the hours of Mars is perilous meeting with thieves for dread of sleying of true men. And Mars mounteth into the crab, and goeth about the xii signs in two year, and thus he runneth his course.  

Of his proprieties.  
HE that is born under Mars, in all unhappiness is expert, he shall be a norysher of great beasts, he is full of malice, and ever doing wrong, under Mars is born all thieves and robbers that keepeth high ways, and hurteth true men, and night walkers quarrel pickers, boasters, mockers, and scoffers, and these men of Mars causeth war, murder, and battle, they will gladly be smiths or workers on Iron, light fingered, and liars, and great swerers of oaths in vengeable wise, and a great surmiser and cra●ty, he is read and angry, with black hear, and little eyen, he shallbe a great walker, and a maker of swords and knives, and sheders of man's blood, a lecher, and a speaker of ribaldry, read bearded, round bysage, and good to be a barber and letter of blood, and to draw teeth, and is perilous of his hands, and he will be rich of other men's goods. And of the body of man Mars keepeth the gall and the reins.    

Of the noble planet Sol.  

¶ Sol significat hominem habentem colorem inter croceum & nigrum, id est fuscum, tectum cum rubore, brevis stature, crispum caluum, pulchri corporis, capillos parum rubeos: occulos aliquantulum croceos, & mixtam habet naturam cum planeta qui cum eo fuenit dum modo digniorem habeat locum eius insequitur naturam.   
THe Sun is a planet of great renown, and king of all the planets, the sun nourisheth every age, and yet is he hot and dry of nature, and the planet Saturn is to him full contrary, for he is ever cold, and the noble planet of the sun is hot and giveth all light, for when it is above the earth it is day, and when the earth dearth shadow the sun it is night, much be we people bond to laud God for that noble planet, for he comforteth both man and beast, fish, and all fowls that flieth in the air, all thing is glad of the sun, the read rose and fair flowers, after that the sun goeth far into the west they close themselves.  

Of his proprieties.  
ALL men and women that be bor●e under the sun shallbe very fair, amiable of face, and their skin shallbe right white and tender, and well coloured in the visage with a little redness, and they shall have a pleasure in their own beauty, they shall show their lives as they were good and holy, but they shallbe secret hypocrites if they give them to religion, they shallbe fortunate to great promotions, they shallbe clean and good of faith, and shallbe governor of other people, & if they be never so poor yet shall they love hawking and hunting with hounds and hawks, & rejoice to see it, the children that is born under the sun shall desire honour and science, and shall sing very pleasantly, and they shallbe of courage good and diligent, and shall desire lordship above other people, they shall give wise judgements, and their words shall sound all sweetly, and he bear any office he shall be liberal, and he shallbe subtle in feats of war, and many shall seek to him for council, he shall have profit by women, and he shall be in service with lords, and by them shall have advantage for his wisdom, his sign shallbe in the face, he shallbe small of statu●e, with crisp hair and bald on the head, he will seldom be angry, and of all the members in a man's body the sun keepeth the heart, as the most mighty planet above all other.    

Of the gentle planet Venus.  

¶ Venus significat hominem album trahentem ad ingredinem pulchri corporis & capillorum, habentem paruam maxillam, pulchros occulos, & pulchram facien, multos capillos hahentem, ad album confectum rubore crassum & benevolentem.   
NExt after the Sun, reigneth the gentle planet Venus, and it is a planet feminine, and she is Lady over all lovers, this planet is moist and cold of nature, and her two signs is Taurus and Libra, and in them she hath all her joy and pleasance, she causeth joy, and specially among young folk, for greatly she reigneth on them, and on all men that be jealous, and on women also, for jealousy is but a love inordinate, as when a man or woman loveth more fervently than they should, for such would never be from the sight of their lovers, for if they be, anon they suspect them, and fear to be beguiled. There is no man that loveth a woman by carnal affection, but it is by the influence of Venus, and but few men can escape out of her danger. This planet Venus runneth in xii months over the xii signs.  

Of her proprieties.  
WHat man or woman that is born under Venus shallbe a very gay lover, pleasant and delicious, and most commonly they shall have black eyen and little brows, read lips and cheeks, with a smiling cheer, they shall love the voice of trumpets, clarions, and of other minstralsy, and they shallbe pleasant singers, with sweet voice, & full of wanton toys, plays, and skoffing, and shall greatly delight in dancing, and gambauldes, with leaping and springing, and will use playing at the chess, and at the cards and tables, and desire oft to common of lust and love, and covet of sweet meats and drinks, as wine, and be often drunken, and often desire lechery and the beholding of fair women, and the women of men in likewise. And use dead fleshly lust oftentimes, they will desire fair clotheses, of gay colour, & fine, with rings of vanity, and all vain pleasure of the world, with fair and rich clotheses, and pearls, and precious stones, they shall love flowers with sweet smells, yet shall they be of good faith, and they shall love other as well as themselves, they shallbe liberal to their friends, they shall have few enemies if they be brown they shallbe well proportioned of body, if they swear it is true you may believe them, and Venus governeth the thighs of man.    

Of the fair planet Mercury.  

Mercurius significat hominem non multum album neque nigrum habentem colorem, frontem elevatum, longam faciem, & nasum longum, barbam in maxillis, oculos pulchros non ex to'o nigros, longosque digitos, atque perfectum magistrum.   
NExt under Venus is the fair planet Mercury, and it is masculine next above the Moon, and there is no planet lower than Mercury, saving only the Moon. This Mercury is very full and dry of nature, and his principal signs be these. Gemini is the first that reigneth in the arms and in the hands of man or of woman, and the other sign is Uirgo that governeth the navel and the stomach of man. This planet is lord of speech, in likewise as the Sun is lord of light. This planet Mercury passeth and circuiteth the xii signs in. CCCxxxviii. days. Hereafter is showed the disposition of the children that be borile under the planet Mercury, of what condition they shallbe, as doctors of Astronomy do discuss.  

Of his proprieties.  
WHo so is born under Mercury shallbe very subtle of wit, and shallbe a devout person to God, and have good conscience, and shallbe very crafty in many sciences, he with his wisdom and labour shall get him many friends and sonnets, be shall ever follow and resort to their that be of good manners, & shallbe fortunate on the sea to use the course of merchandise, he shallbe very gracious, and he shall have harm by women, & when he is married men shall not set so much by him as they did before, he will have great love to ladies and gentlewomen, but yet they shall not be masters over him, he will be a very good man of the church, or a religious man, and he shall not love to go a warfare, he will hate thieves and swerers, and he shall gather great goods by his wisdom. If he be a man of the world, he shallbe perfit in some handy craft, he shall love well to preach, and to speak fair rhetoric language, and to talk of philosophy and Geometry, he shall love well writing and to read ever in strange bo●es, and to cast accounts of great numbers, & shallbe a gay maker of ballads, songs, miters, and rhymes, he shallbe perfit in the art of music and love it, he shall love measuring and meeting, & shallbe some great clothmaker, he shallbe servant to some great lord, or else a receiver of his money, he shall have a high forehead, a long visage, black eyen, and a thin beard, he shallbe a great pleader in the law, and he will meddle with other men's deeds if they do not well, and say against it, and Mercury governeth the thighs, the flanks and the belly.    

Of the Moon.  

¶ Luna significat hominem album confectum rubore iunctis superciliis benivolem, habentem oculos non ex toto nigros, faciem rotundam, pulchram staturam, & in fancy eius signum in initio quod crescit, significat omne quod faciendum est, & in plenitudine quod distru●ndū quia decrescit.   
IT is to be understand and known that the lowest planet of the seven is named Luna, the which we call the Moon, the which planet is called feminine or female, and is called among the shepardes the Lady of the night, for the chief light and clearness that is by night is by the presence of the Moon, for the Moon is much more nearer approached unto us then any star is, and therefore she giveth us much more light than the stars do, and also the Moon is Lady of moystu●ē, and ruleth the sea by ebb and studde. The Moon doth take her light of the son xxii times in a year. And also the Moon is cold and moist of nature, and her colour is much fairer than silver, and her chief house is Cancer, and there is none of the other planets that is so slow and goeth so little circuit as doth the Moon, and she descendeth into Scorpio and she goth about the xii signs in xxvii days, and then changes, and is called new.  

Of her proprieties.  
SUch men and women as be born under the Moon shallbe wholly and serviceable, and very gentle. And if it be a maid child she shallbe very shamefasle and womanly, and they shallbe well favoured both man and woman, their faces shallbe full and round● and they shallbe very patient folks, and will suffer much wrong or they be revenged, and will be soft of speech, and very e●●reyse, and shall live honestly with such as God shall send them, and will haunt virtuous company, they shallbe well formed of body, and have merry looks, and lo●e honestly to be glad, and will li●e very chastened, and love greatly the virtue of cleanness both in word and deed, they hate lecherous talkers and speakers of ribaldry, their colour shallbe mixed but with a little redness, they shall gladly go arrayed in many coloured clotheses, and they shall soon sweat in the forehead. Also they will have great desire to be masters & mistresses over great streams, rivers, and floods, and shall devise many proper engines for to take fish, and to deceive them. Look what they say it shallbe true and steadfast, and they shall be very honest, and good goers on foot, and comfort sick people, they shall love well to talk sometime of matueyles, they shall not keep hatred long in their mind, they shall appease the people under colour with their communications, as well as other should do with silver. Honest women they shall love, they will hate harlots and brothels, and shall nourish their children up in virtue and good manners. And the lights and the brains of man is under the governance of Luna.  
Thus endeth the vii planets with their proprieties.     

Of the Phyzonomy of Shepardes.  
 
PHyzonomy of the which been spoken afore, is a science that shepardes have to know the natural inclination of man and woman, good or evil, by divers signs on them in beholding them only. The which inclination we aught to follow if it be good, but if it be evil by virtue and strength of understanding we aught to eschew and avoid it, as to the effect, and to with stand the said evil inclinations, Shepardes use this science none otherwise. The prudent virtuous and wise man, may be of all other, as touching their manners, otherwise then their signs demonstreth and showeth in their reign. Thus the things demonstred as to vice is not in a wise man though the sign be so, as an alestake or a sign is sometime hanged afore a house, in the which often times is none ale. For how be it that a man by his wisdom and understanding follow not the evil influences of the celestial bodies that be upon him, & yet he corrupteth not the signs and demonstrations of the said influences, but those signs naturally have signory and domination on them, in the which they be, for to have naturally that which they signify, though that a man have them or not, wherefore Shepardes say that the most part of men and women follow their natural inclinations to vice or virtue, for that the most part of them be not wise and prudent as they aught to be, and they use no virtue of their own minds, but ensueth their sensuality, and by this the celestial influence of the which is showed by signs exteriors, and of such signs is the said science of Phyzonomy. For the which it behoveth first to know that the time is divided in four parts, as it hath been said afore, that is to wit, Primetime, Summer, Harvest, and Winter, that he compared to the four elements. Prime time to the air, Summer to the fire, Harvest to the earth, and Winter to the water. Of the which four elements, every man and woman is form and made, and without the which none may live. The fire is hot and dry. The air is hot and moist. The water is moist and cold. The earth is cold and dry. Also they say that the person on whom the fire domineth is choleric of complexion, that is to say hot and dry. He on whom the air domineth is sanguine of complexion, that is to say hot and moist. He on whom the water domineth is flumatike of complexion, that is to say moist and cold. He on whom the earth domineth is melancholic of complexion, that is to say cold and dry. The which complexions they knowledge and discern the one fro the other by signs that be said hereafter.   

Of the four complexions. Cap. xli.  
THe choleric hath nature of fire hot and dry, naturally is lean and slender, covetous, ireful, hasty, brainless, foolish, malicious, deceitful, and subtle where he applieth his wit. He hath wine of the Lion, that is to say, when he is drunken he chideth, feighteth, and commonly he loveth to be clad in black, russet and grey.  
The Sanguine hath nature of air, hot and moist, he is large, plenteous, attempered, amiable, abundant in nature, merry, singing, laughing, liking, ruddy, and gracious. He hath his wine of the ape, the more he drinketh the merrier he is, and draweth to women, and naturally loveth high coloured clot.  
The Flumatike hath nature of water cold and moist, he is heavy, slow, sleepy, ingenious, commonly he spitteth when he is moved, and hath his wine of the sheep, for when he is drunken he accounteth himself wisest, and he loveth most green colour.  
The Melancholy hath nature of earth, cold and dry, he is heavy, covetous, a backbiter, malicious, and slow. His wine is of the hog, for when he is drunken he desireth sleep, and to lie down, and he loveth clot of black colour.   

The judgements of man's body. Cap. xlii.  
TO come to out purpose of speaking of visible signs, we will begin to speak at the signs of the head. First we advertise that one aught to beware of all people that hath default of members naturally, as of sote, hand● eye, or other member, and though he be but a cripple, and specially of a man that hath no berde, for such be inclined to divers byces and evils, & one aught to eschew his company as his mortal enemy. Also Shepherds say that much and plain hair sign ●●teth a person piteous and debonair. They that have read hair, been commonly ireful and lack wit, and been of little truth. Black hair, good visage, and good colour signifieth very love of justice, Hard hair signifieth that the person loveth peace and concord, and is of good and subtle wit. A man that hath black hair and a read berde signifies to be lecherous, disloyally a vaunter, and one aught not to trust in him. The yellow hair and crisp signifieth man laughing, merry, lecherous, & deceitful. Black hair and crisp signifieth melancholy, lechery, evil thought, & very large. Hanging hair signifieth wit with malice. Great plenty of hair in a woman sygnifieth boistousnes & covetise. A person with great eyes is slothful, unshame full, inobedient, and weeneth to know more than he doth, but when the eyen be mean, not to big nor to small, and that they be not to black nor to green, such a man is of great understanding, courtesy, faithful & trusty. A person that is blere eyed, goggeled, and squint, signifieth malice, vengeance, cautel, and treason. They which have great wide eyen, and hath long hair on their brows and eye lyddes signifieth folis●enes, hatde of understanding, and robust wit, and be evil by nature. The people which have their eyen moving fast from one side to another, and have their sight sharp and quick, signifieth fraud, and theft, and is of little trust. The ●●en that been black, clear, and shining, been the best and the most certain, and signifieth wit and discretion, and such a person is worthy to be loved, for he is full of truth, and of good conditions. The eyen that been ardent and sparkling, signifieth strong heart, force, and puissance. The eyen that ●en whytysh and fleshly, signifieth a person inclined to vice, lechery, and full of fraud. Shepardes say that when a person beholdeth often as abashe●d, shamefast, and fearful, and that in beholding it seemeth that he sighet●h, and he hath small drops appearing in his eyen, than it is for certain that such people loveth and desireth the wealth of them that they behold. But when any looketh in casting his eyen aside as by wantonness, such people ●en deceitful and purchaseth to grieve him, and such people will dishonour women, and they aught to be taken heed of, for such looks ben false, lecherous, and deceivable. They that have small grayeshe eyen and sharp, signifieth a person melancholious, hardy, an evil speaker and cruel. And if a little vain appear between the eyen and the nose of a wenche● they say that it signifieth virginity, and in a man subtility of understanding, and if it appear great and black it signifieth corruption, heat and melancholy in woman, and in man rudeness and default of wit, but that vain appeareth not always. But the eyen that been yellow and have no hair on the brows, signifieth myselry and evil disposition of body. Great hairs and long signifieth rudeness, hard, engine and lechery. The beeteled brows signifieth malice, cruelty, lechery, and envy. And when the brows been thin, it signifieth subtle engine, wit, and faithfulness. Hollow eyen and hanging brows, signifieth a person full of evil saying, of evil thought, a great drinker, and commonly applieth his mind to malice. A little short visage and a small neck, a little slender nose signifieth a person of great heart hasty, and ireful. A long nose and high, by nature signifieth prowess and hardiness. A short raised nose signifieth has●ynes, lechery hardiness, and an undertaker. A hooked nose that boweth to the upper lip signifieth malice, deceit, untruth, and letherye. A great nose a●●●ye in the mids, signifieth a wise man and well spoken. A great nose with wide nostrils, signifieth gluttony and ire. A read face and short, signifieth a person full of riot, debate, and disloyal. A visage neither too shorn ne to long ●●d that is not over fat, with good colour, betokeneth a man ●●●●●able, a●●able, wise, witty, seruyceable, debonair and well ordered in all his works. A ●●t ●isage and full of red flesh signifieth gluttony, negligence, rudeness of wit and understanding. A slender face and somewhat long, signifieth a 〈◊〉 well advised in all his works by good measure. A little short visage of yellow colour, signifieth a person deceiving, untrue, malicious, and full o● harm. A visage long and fair, signifieth a man hot, disloyal, spy●●●●ll, and full of ire and cruelty. They that have their mouth great and wide, ●●gnifyeth ire and hardiness. A little mouth signifieth melancholy, heaviness, hard wit, and evil thought. He that hath great lips hath a token of rudeness, and default of wit. Thin lips signifieth lickerousnesse and leasinges. Teeth even set and thin, betokeneth a true lover, lecherous, and of good complexion. Long teeth and great, signifieth hastiness and ire. Long ears signifieth folly, but it is a sign of good memory. Little ears signifieth lechery and theft. A person that hath a good voice well sounding, is hardy, wise, and well spoken. A mean voice that is not small ne to great signifieth wit, purveyance, truth, and rightwiseness. A man that speaketh hastily is of value. A great voice in a woman is an evil sign. A soft voice signifieth a person full of envy, of suspection, and leasi●ges. And over-small voice signifieth great heart and folly. Great voice signifieth ●astynes and ire. A man that styrteth always when he speaketh and changes voice is envious, nice, dronkelewe, and evil conditioned. A person that spiteth attemperately without moving, is of perfit understanding, of goo●●●●dycion, and of good counsel. A man with a rouse visage, running eye●●● yellow teeth, is of little truth, a traitor, and hath astynking breath. A person with a long slender neck is cruel, without pity, hasty, and brainless. A person with a short neck is full of fraud, barate of deception● of malice, and none aught to trust in him. A person that hath a long thick necks, signifieth gluttony, force, and great lechery. A manly woman that is great and rudely membered, is by nature melancholious, vigilant, and lecherous. A person that hath a great long belly, signifieth small wit, pride, and lechery. A little belly and large feet signifieth good understanding, good counsel, and true. A person having large feet, high and courbed shoulders, signifieth prowess, hardiness, has●ynesse, truth, and wit. Shoulders sharp and long betokeneth treachery, untruth, barate, and unnatural. When the arms been so long that they may stretch to the joint of the knee, it is a token of prowess, largesse, truth, honour, good wit and understanding: when the arms byn●st o●te, it is a sign of ignorance, of evil nature, and a person that loveth debate. Long hands and slender fingers signifieth subtility, and a person that hath desire to know divers things. Small hands and short thick fingers betokeneth folly, and lightness of courage. Thick and large hands and big, signifieth force, hastinesse● hardiness, and wit. Clere and shining nails of good colour signifieth wit and increase of honour. Nails full of white spots and tyveled, signifieth a person auarycious● lecherous, proud, and of great heart, full of wit and malice. The foot thick & full of flesh signifieth a person outrageous, vygoryous, and of little wit. Small ●eete and light, signifieth hardness of understanding, and little truth. Feet flat and short, signifieth an anguyss house person, of small wisdom and uncurteyse. A person that goeth a great pace is great of ●arte and despiteful. A person that maketh small steps and thick, is suspicionous, full of envy, and evil will. A person that hath a small flat foot and casts as child, signifieth hardiness and wit, but the said person hath divers thoughts. A person that hath soft ●●eshe, to cold ne to hot, signifieth a well disposed person, of good understanding, and subtle wit, full of truth, and increasing of honour. A person that laugheth gladly and hath green eyen, is debonair, of good wit, true, wise, and lecherous. A person that laugheth faintly is slothful, melancholious, suspectionous, malicious, and subtile.  
¶ Shepardes say, for that there been divers signs in a man and woman, and that they be sometime contrary one to the other, one aught to judge most commonly after the signs in the visage. And first of the eyen for they be most true and provable. And they say that God ne form creature for to inhabit the world, wiser than man, for there is no condition ne manner in a beast, but that it is found comprehended in man. Naturally a man is hardy as the Lion, true and worthy as the Ox, large and liberal as the Cock, avaricious as the Dog, hard and asper as the heart, debonair & true as the Turtle, malicious as the leopard, privy and tame as the Dove, dolorous and guileful as the Fox, simple and debonair as the lamb, shrewd as the ape, light as the horse, soft and piteable as the Bear, dear and precious as the Oliphant, good & wholesome as the Unicorn, vile & slothful as the Ass, fair and proud as the Peacock, gluttonous as the Wolf, envious as the bitch, debel & inobedient as the Nightingale, humble as the Pygeon, fell and foolish as the Oystrich profitable as the Pysmare, dissolute and vagabond as the Goat, spiteful as the pheasant. Soft and meek as the Chekin. Movable and varying as the Fish. Lecherous as the Boar. Strong and puissant as the Camel Traitor as the Mule. Advised as the Mouse. Reasonable as an angel. And therefore he is talled the little world, for he participeth of all, or he is called all creatures, for as it is said he participeth and hath condition of all creatures.   

Shepardes practise their quadrant of the night as you see by the figure hereafter. Capitulo xliii  
BY this fyguce hereafter, one may know the hours by night as followeth. Let be known the star that we ●al the pommel of the sky, right under is the summer at the hour of midnight, & the place on the earth against the star that we call the angle of the earth. When we will see it at eye we behold our pommel, as I behold under this cord, & the neither end of my cord is the angle of the earth, & the son is right under it. The long lines that traverseth the star of the figure that is the pommel of the skies, serveth for ii hours, & the small lines for one hour. But yet serve lines as the changing of the star that signifieth midnight, & consequently the other hours, for the long hours serveth to a month, & the small to xu days. Let the cord be stretched that it be seen over the pommel, note some star under the cord that may be always known, & that shallbe it that always shall show us the hours of the night After imagine a circle about the pommel, & distance of the star marked, in which circle be imagined the lines or semblable distances as they be in the figure. As many distances as the marked star shallbe before the cord, so many hours shall there be before midnight, & as many as shallbe behind the cord, so many hours be after midnight. It must be known that the star marked changed the place in xu days by the distynctyon of an hour, in a month of twain. Wherefore it behoveth to take midnight in xu days farther by the distance of an hour, and in a month of two, and in two months of four, and in three months of vi so that in vi months the star marked that was right under the pommel shall be right over, and in other vi months it will come to the point where as it was first marked, and this said marked stir one aught not to change, but aught to choose it among many for the most knowledgeable and for the most to be found among the other.  
By this present figure Shepardes know by night in the fields all seasons what time and hour it is, be it afore midnight or after.  
The xxiiii letters without the figure been for the xxiiii hours of a natural day, and the xii within been for the xii months. The star in the mids is the pommel of the skies, with the which it behoveth to know one that is next it, which shallbe a marked star, and it by the which one may know the hours in the manner as before is said in taking midnight in xu days furthermore by the distance of an hour.  
FOr to know by night the place against midday as that of mydnighte, the high Orient, and the high occident, the low Orient and the low occident, and the place in the sky, over against which every sign riseth. Shepardes useth this practise. They hang a cord that is made steadfast above and beneath, than another with a plombe, that descendeth till it be time for to stay it that they may be a little distance one from another, so that one may see the flerre of the pommel right under the two cords at once, than they stay the cord with the plombe above, or beneath. Now who that will see myddaye directly be it night or day, go on the other side of the cords, and thou shalt see the place against midday. Then come on the first side, and thou shalt see the place against midnight though it be day. For the hyest point of the zodiac in the longest day of Summer, let the son be seen under the two cords at the hour of midday, and that he be so near that he toche the cords, and mark in the cord toward the son the height that he hath s●ene it, then by night, mark some stars that one may alway know one, in the same place is the passage of the solstice of Summer. And when the days been at the shortest, the star that we see at midnight in the said point of midday been directly they that ben next to the solstice of summer, the which hath the sign next toward orient is Cancer, and the sign next toward occident is Gemini. And it is said from the height of the solstice of summer, one may practise the low solstice of winter, the which we see on the midday when the day is at the shortest over the place against midnight, and his next sign toward orient is Capricorn, and that toward occident is Sagitarius. One may mark the high orient or the low, but it behoveth that it be when the days been at the longest or shortest, and the distance between the two orients divided in vi equal parties, by each riseth two signs, by the nearest party of the high orient riseth Gemini and Cancer, by the second Taurus and Leo, by the third Aries & Uirgo, by the fourth Pisces and Libra, by the u Aquarius and Scorpius, by the vi more near the occident Capricornus and Sagittarius, and divers other things that may be practised on the sky.   

¶ Of divers impressions that Shepherds see in the night in the air. Capitulo xliiii  
SHhepardes that lieth by night in the fields seethe many and divers impressions in the air and on the earth, which they that lieth in their beds see not. Sometime they have seen in the air a manner of Comet in form and fashion of a Dragon casting fire by the throat. Another time hay have seen fire leaping in manner of Gootes, that leapeth without long during. And other times a white impression, the which appeareth always by right and at all hours, the which they call the high way to saint james in Galice.  

¶ The fleeing Dragon, Gootes of fire leaping, the high way to saint james in Galyce.  
 
OTher impressions there be, as flames of fire that mounteth. Other as flaming of fire that goeth sydeway. Other as still Fire that bideth long. Other there is that maketh great flames & bideth not long. Other also as candles, sometime great and sometime little, and this they see in the air and on the earth. Another Comet they see falling as an ardent spear.   

Brenning candle. Spear ardent, fire mounting, brenning sparkles, fyrebrandes, wild fire.  
 
Moreover Shepardes see comets in other manners, that is to weet in manner of a pillar flaming, and dureth long. Another in manner of a flying star that passeth lightly. But the third is covered star that dureth longest of all. They see other five stars erratykes that goeth not as the other, & been they which they call planets, but they have form of the planets, and been Saturn, jupiter, Mars, Venus, and Mercury, and they see stars of the which one is called the bearded star, and the other heard star, and the other a tailed star.   

stars erratykes. Comettayled. Flying sterre. Pyller ardaunt. Sterre tailed, Star heard, Sterre bearded.  
 
QUatuor his casibus sine dubio cadit adulter  
Aut hic pauper erit, aut subito morietur  
Aut cadit in causam qua debet indice vinci  
Aut aliquod membrum casu: vel crimine perdet.   

Of a thunder-stone that fallen in the duchy of Austrych.  
HOw be it that the impressions here above seemeth things marvelous to people that hath not seen them, they say that it is in party impossible. Know they & other that in the year of our Lord. M. xcii. the vii day of November a marvel happened in the earldom of Ferrate in the duchy of Austryche, nigh a town named Enszheim, where as that day was great thunder and orage. In the plain fields nigh the said town fallen a stone of thunder, which weighed two hundred and thirty pound and more. though which stone to this present time is kept in the said town, and every man & woman may see it that will. Of the which stone followeth the epitaph.   

Here followeth the epitaph of the thunder stone.  

xiiii  
xxiiii  
xxix   
VErlegat antiquis miracula facta sub annis  
Qui volet, & nostros comparetinde dies  
U●sa licet fuerint portenta, horendaque monstra  
Lucere celo, flamma, corona, tardes  
Astra diurna, faces, termo, et telluris hiatus  
Et bollides, typhon sanguincusque polus●  
Circulus, et lumen nocturno tempore visum  
Arde●tes clepci, et nubigeneque feere  
Montibus et visiquondam concurrere montes  
Armorum et crepitus, et tuba terribilis  
Lac p●ere celo celo bisum est, frugesque calibisque  
Ferrum etiam, et lateres, et caro, lana, cruor  
Et sexenta aliis, ostensa a scripta libellis  
Prodigiis ausim vix simulare novis  
Uisio dira quidam Friderice tempore primi  
Et termor in terris, lunaque solque triplex  
Hinc cruce signatus Friderico rege secundo  
Exidit in scriptis gramate ab ymbre lapis,  
Austia quem genuit senior Fridericus, in agros  
Tertius hunc proprios, & cadere arua videt  
Nempe quadragintos poh mill peregerat annos  
Sol noviesque decem signiferatque duos  
Septem preterea dat idus meruenda novembris  
Ad medium cursum tenderat illa dies  
Cum ●onat horridem crepuitque per aera fulmen  
Mul●issonum, hic ingens condidit atque lapis  
Cui species dealt estariesque triangula, obustus  
Est colour et terre format metalligere  
Mi●●us ab obliquo fertur visusque sub auris  
Saturni qualem mittere sydus habet.  
Senserat hunc enszheim sunt gaudia sensit in agros  
Illic insiluit depopulatus humum  
Qui licet in parts fuerit distractus ubique  
Pondus adhuc tamen hoc continent ecce vides  
Qui mirum est potuisse hyems cecidisse diebus  
Aut fieri in tanto frigore congeries  
Et nisi anaragore referant monimenta, molarem  
Casurum lapidem, credere et ista negem  
Hic tamen auditus fragor undique lithore Rheni  
Audit hunc uri proximus alpicola,  
   

How the year goth about by twelve. months, and how a man waxeth in twelve. ages of his life. Capitulo xlv  
WE should believe that it is faithfully true, that the twelve. months and seasons changes twelve. times the man, even as the twelve. months changes them in the year twelve. times, as every one after the other by 〈◊〉 course of nature, and so man● life changes every vi. year and so ●●ter that forth unto twelve. ages, and every age lasteth vi. year, and so twelve. times v●● maketh lxxii. And so long every man may preserve and keep his body wi●●●out sickness, if that they keep themself well in their youth by good dy●tan● good governance, for you know well that many men slayeth themself, and dieth long or they should do, as by surfites, over salt meats, over cold meats or to hot in operation, contrary to their complexion, or by taking great heat, and after great cold, or by evil airs, or by taking of thought, or by great weete going in the rain, or going weet shod, or over much using the company of women, or by fighting in his youth and losing some of his blood or by great anger, or by falls, or burdens, or by to great study over reching his mind. These with many such other men may altar their complexion and short their lives, and all for lack of good governing in their youth. And they that live till lxxii is by their good living and diet. And then they may live in decrypite till lxxx or an hundred year. But f●we passeth that. All is God's ordinance, to length and short their days at his pleasure.   

Of the commodities of the twelve. months in the year, with the twelve. ages of man. Capitulo xlvi.  

¶ january.  
¶ The first month is january, the child is without might till he be vi. year old, he can not help himself.   

¶ February.  
The vi. year that is the first time of the springing of all flowers, & so the child till twelve. year groweth in knowledge & learning, & to do as he is taught.   

¶ March.  
¶ March is the budding time, and in that vi. year of March the child waxeth big and apt to do service, and learn science fro xil. to xuj. such as is showed him.   

¶ april.  
¶ April is the springing time of flowers, and in that vi. year he groweth to man's state in height and breadth, and waxeth wise and bold, but then benware of sensuality, for he is xxiiii.   

¶ may.  
¶ may is the season that flowers been spread, and be then in their virtue with sweet odours. In these vi. years he is in his most strength, but then let him gether good manners betime, for if he tarry passed that age it is an ha● if ever he take them, for than he is thirty. year.   

¶ june.  
¶ In june he beginneth to close his mind, and then he waxeth ripe, ●o● than he is xxxvi. year.   

¶ july.  
¶ In july he is xlii. and he beginneth a little to decline, and feeleth him no● so prosperous as he was.   

¶ August.  
¶ In August he is by that vi. year xlviii year & then he goth not so lustily as he did, but studiethe how to gather to find him in his old age to live more easily   

September.  
¶ In Septembre he is liv. year he then purueyethe against the winter t● cherish himself withal, & keep near together the goods that he got in his youth●   

Octobre.  
Then is a man in Octobre lx. yerefull, if he have aught he gladdeth, and if h● have naught he weepeth.   

Novembre.  
Then is man lxvi. in Novembre, he stowpeth and goth softly, and lesethe all his beauty and fairness.   

Decembre.  
In Decembre is man lxxii years, than had he liefer have a warm fire the● a fair lady, and after this age he goth into decrepit to wax a child ageyn● and can not weld himself, and then young folks be weary of his company but if they have much good they been full evylll taken heed of.    

Of an assault against a Snail,  

The woman speaketh with an hardy courage.  
 
GO out of this place thou right ugly beast  
Which of the wines, the burgening doth eat  
And buds of trees both more and lest  
In dewy mornings, against the weate  
Out of this place, or I shall the sore beat  
With my distaff, between thy horns twain  
That it shall sown into the Realm of Spain.  
The men of arms with their fierce countenance  
Horrible Snail lightly thy horns down lay  
And from this place, out fast look that thou ryn  
Or with our sharp weapons. we shall the fray  
And take the castle that thou liest in  
We shall the flay, out of thy foul skin  
And in a dish, with onions and pepper  
We shall the dress, and with strong vinegar.  
¶ There was never yet any Lumbarde  
That did thee eat, in such manar of wise  
And break we shall, thy house strong and hard  
Wherefore get the hens, by our advise  
Out of this place of so rich edyfice  
We thee require, if it be thy will  
And let us have this tower that we come till   

The Snail speaketh.  
¶ I am a beast of right great marvel  
Upon my back, my house raised I bear  
I am neither flesh, ne bone to avail  
As well as a great ox, two horns I were  
If that these armed men, approach me near  
I shall them soon vanquish every chone  
But they dare not, for fear of me alone.    

Here followeth the meditations of the passion of our Lord jesus Christ, that Shepardes and simple people aught to have in hearing the divine service. Capitulo xlviii  
IT behoveth for to think afore the beginning of Matins on the words that jesus said in the garden, the night afore that he took his blessed passion. Father if it be possible transport fro me this chalice. How be it my will be not done, but thy, and that in so saying, he suffered so great pain, that he sweet drops of blood in such abundance that it ran down to the ground.  
And at Matis time it behoveth to think how as the traitor judas approached him to our Lord, & in kissing him said. ave rabi. I salute the master. And that the meek and benign jesus withdrew not his visage from the traitor, and how he suffered himself to be taken and bound as a thief and cast to the earth, defiled, spitten on, & left of his disciples and servants.  
At Laudes it behoveth to think and Consider, jesus being in the house of Anna, and after in the house of Cayphas dispyteously beaten, blasphemed, stretched, and bespitten in his most precious visage, his eyen bound, and after trodden under foot inhumaynely.  
At prime it behoveth to think how as jesus was led from the house of Cayphas to pilate, and the beatinges that he had. And how pilate examined him of that they had wrongfully accused him of, and how he was cruelly beaten at a pillar before a great multitude of people, and crowned with thorns.  
At tierce it behoveth to think how jesus was presented before the people with a crown of thornes● clothed with a mantle of purple, and the cursed people cried Crucifige Crucifige eum. And how pilate condemned him to the most bytterful death, and how he bore the heavy cross upon his sacred shoulders.  
At noon it behoveth too think how jesus was led to the mount of Caluari shedding his precious blood, and how he fell divers times under his cross. And how he was nalled with great blunt nails, and the dolour that he suffered when it was let fall into the morteis. And think also of the douloures of his sorrowful mother.  
At high Noon it behoveth to think in what dolour he was when he said My God mi God, wherefore hast thou left me. And when he said, I thirst, they gave to him vinegar and gall meddled and how he abode the death, after sighs made, he gave up the ghost to God his father. And how his mother had great sorrow also,  
At evensong it behoveth to think how jesus had his side opened with a spear, and how he hinge dead on the Cross full of wounds fro the top of his head to the soles of his feet, and he taken down, and how his mother laid him on her lap weeping.  
At compline, think how jesus was wounded and laid in sepulture, and kept of the jews to the end that he should not rise.  
Clerks and lay people aught to think on these or they go to matins.   

The saying of a dead man. Capitulo xlix  

 
Man look and see  
Take heed of me  
How thou shalt be  
When thou art dead,  
Dry as a tree  
Worms shall eat thee  
Thy great beauty  
shallbe like lead.   

The time hath been  
In my youth green  
That I was clean  
Of body aa you are,  
But for mine eyen  
Now two holes been  
Of me is seen  
But bones all bore.   

Oow intend  
For to amend.   

O Mortal creatures, sailing in the waves of misery  
Auale the sail of your conscience unpure  
Flee from the perils of this unsteadfast whery  
drive to the hanen of charity most sure  
And cast the anchor of true confession  
Fastened with the great cable of contrition clean  
Wind up the merchandise of whole satisfaction  
Which of true customers, shallbe over seen  
And brought to the warehouse, of perfection  
As periyte merchants, of God by election.  

i  
viii     

How every man & woman aught to cease of their sins at the sowing of a dredable horn. Capitulo li  

 
HO, ho you blind folk, derkned in the clow  
Of ignorant fumes, thick and mystical  
Take heed of my horn, toting all alow  
With boisterous sows, and blasts borial  
giving you warning, of the judgement final  
The which daily is redyn to give sentence  
On perverse people, replete with negligence.   

Ho, ho betime, or that it be to late  
Cease while you have space, and portunate  
Leave your follies, or death make you checkema●  
Cease your ignorant incredulity  
Cleanse your thoughts, of immundicitie  
Cease of your pecunial pensement  
The which defileth your intendment.   

Ho, ho people, infect with negligence  
Cease your sins, that manifold cruelties  
dread god your maker, and right ●yse sentence  
Cease your blindness, of worldly vanities  
Jest he you smite, with endless infirmities  
Cease your covetise, gluttony, and pride  
And cease your superfluous garments wide.   

Cease of your oaths, cease of your great swears  
Cease of your pomp, cease of your vainglory  
Cease of your hate, cease of your blaspheming  
Cease of your malice, cease of your envy  
Cease of your wrath, cease of your lechery  
Cease of your fraud, cease of your deception  
Cease of your tongues, making detraction.   

Flee faint falsehood, fyckell fowl and fell  
Flee fatal flatterrers, full of fairness  
Flee fair feigning, fables of favel  
Flee folks fellowship, frequenting falseness  
Flee frantic facers, fulfilled of frowardness  
Flee fools falaces, flee fond fantasies  
Flee from fresh fables, feigning flatteries.   
Thus endeth the horner.   

To know the fortunes and destinies of man born under the xii signs after Ptholomeus prince of Astronomy. Cap. lii.  
Prince of Astronomy Ptholomeus.  
TO kn●w under what planet a man or a woman is born, it is needful to wit that there is seven. planets on the sky, that is to say, Sol, Venus, Mars, Mercurius, jupiter, Luna, and Saturnus. Of the vii planets, is named the seven. days of the week, for every day hath his name of the planet reigning in the beginning of it. The ancient Philosophers saith that Sol domineth the Sunday, the cause is (they say) for the son among other planets is most worthy, wherefore it taketh the worthiest day that is Sunday, Luna domineth the first hour of Monday. Mars the first hour of Twesday. Mercurius of Wednesday. jupiter for Thursday● Venus for Friday, and Saturnus for Saturday. The day natural hath xxiii● hours, and every hour reigneth a planet.  
¶ It is to be noted that when a man will begin to reckon at Sunday, he mus● reckon thus, Sol, Venus, Mercurius, Luna, Saturnus, jupiter, Mars.  
¶ And when the number is failed, he must begin at the hour that he wol● know what planet reigneth. The Monday he aught to begin at Luna, th● Tewesday at Mars, the Wednesday at Mercury, the Thursday at jupiter, the Friday at Venus, the Saturday at Saturnus. And ever when the nom●bres of the planets is failed, he must begin by order as it is aforesaid.  
¶ Also it is to be noted that the Greeks beginneth their day in the morning● The Jews at nun. And the Christian men at midnight, and there we aught to begin to reckon. For at one of the clock one Sunday in the morning reig●neth Sol, at two reigneth Venus, at three reigneth Mercurius, at four rei●●neth Luna, at five Saturnus, at six jupiter, at seven Mars, and at eight burgyn again at Sol, at ninth Venus, at ten Mercury, and consequently of th● other by order in order in every hour.  
¶ When a child is born, it is to be known at what hour, and if it be in th● beginning of the hour, in the mids, at the end. If it be in the beginning he shall hold of the same planet and of the other afore. If it be in the mids it shall hold of that only. If it be born in the end it shall hold of the sam● & of that that cometh next after, but nevertheless the planet that it is bor● under ne shall not dominieth other, & that of the day shallbe above it, which i● the cause that a child holdeth of divers planets, and hath divers condition●●  
¶ He that is born under Sol shallbe prudent and wise, a great speaker, & tha● which he praiseth he holdeth virtuous in himself. Who that is born 〈◊〉 Venus is loved of every man, good to godward and regular. Who that 〈◊〉 born under Mercury is well bearded, subtle, mild, veritable, & is not most prudent. Who that is born under Luna hath an high forehead, ruddy, mer● visage, shamefast, and religious. Who that is born under Saturn is ha●●dy, courtesy of living, and is not avaricious. Who that is born under Iu●piter is hardy, fair visage and ruddy, chaste, and vagabond.  
¶ Who that is born under Mars is a great speaker, a liar, a thief, a deceiver big, and of read colour.  
¶ They that will know of this more evidently, let them turn to the proper●ties of the seven planets afore rehearsed.   

¶ A prologue of the author upon the twelve signs. Cap. liii.  
 
I considering the course of the celestial bodies, & the puissance of the hya God Omnipotent, the which hath made the son to shine upon the good and evil, that governeth all things containeth in the firmament & on the earth, have taken on me for to indite this little treatise for to instruct & endoctrine the people not lettred. First to know God their maker, secondly to govern their bodies and eschew infirmities. And thirdly to know the course of the firmament and of the celestial bodies contained in it, with the disposition of the seven. planetets. But who that will know his properties, aught first to know the month that he was born in, & the sign that the son was in the same day I will not say that such things shallbe, but that the signs have such properties and is the will of God. After poets & Astronomers Aries is the first sign that showeth the fortunes of men and women, as saith Ptholomeus.  

¶ The first sign of Aries.  
¶ I find that he which is born in the sign of Aries, fro mid March to mid april shallbe of good wit, and shall neither be rich ne poorer he shall have damage by his neighbours, he shall have power over dead folks goods, he shall be soon angry and soon appeased, he shall have divers fortunes and discords, he will desire doctrine, and haunt eloquent people, and shallbe expert in many degrees, he shallbe a liar and unsteadfast of courage, and will take the vengeance on his enemies, and he shallbe better disposed in youth in all things than in age, unto xxxiii year he shallbe a fornicator, and shall be wedded at twenty-five. year, & if he be not he shall not be chaste, he shallbe a mediator for some of his friends, and will gladly be busy in the needs of other, he shallbe awaited too be domaged, he shall have a sign in the shoulder in his head, and in his body, yet he shallbe rich by the death of other, his first son shall not live long, he shallbe in danger of four footed beasts, he shall have great sickness at xxiii. year, and of the escape he shall live. lxxxv. year after nature.  
¶ The woman that is born in this time shallbe prefull, & suffer great wrongs from day to day, she will gladly make leasinges, and shall lose her husband & recover a better, she shallbe sick at u year of age, and at twenty-five. she shallbe in great danger of death, and if she escape she shallbe in doubt till xliii year, & shall suffer great pain of the head. The days of Sol and of Mars to them shallbe right good, and the days of jupiter shallbe contrary to them, and as well the man as the women shallbe semblable to the sheep, that every year leseth his flesh of will, and within short space recovereth it again.   

¶ Of the sign of Taurus.  
HE that is born in the sign of Taurus, fro mid Apryll to mid May, shallbe strong hardy, and full of strife, delicious, and shall possess goods given to him by other men, that he would have done shallbe incontinent, and will enforce to himself to finish it. In his youth be will despise every person, and shallbe ireful, he shall go pylgrymages and will leave his friends and live among strangers, he shall be put in offices, and shall exercise them well, and shallbe rich by women, he shall be thankless, and come to good estate, he will take vengeance on his enemies, he shallbe bitten of a dog, and shall experiment many pains by women, and shall be in peril at xxxiii. year, he shallbe in peril of water, and shallbe grieved by sickness and venom at xxiii. year, and at thirty. year he shallbe abundant in richesse, and shall rise to great dignity, and shall live lxxxv. year, and three months after nature, and shall see his fortune sorrowful.  
¶ The women that is born in this time shallbe effectual, labouring, and a great liar, and shall suffer much shame, she shall rejoice the goods of her friends, that which she conceiveth in her mind shall come to effect, & shall have the best party, he shall have many husbands and many children, she shallbe in her best estate at xuj. year, and she shall have a sign in the mids of her body, she shallbe syckely, and if she escape she shall live lxxvi. year after nature. She aught be bear rings and precious stones upon her. The days of jupiter and of Luna been right good for them, and the days of Mars contrary. As well the man as woman may be likened to the bull that laboureth the land, and when the seed is sown he hath but the straw for his part. They shall keep well their own, and it shall not profit to them ne to other, and shallbe reputed unkind.   

¶ Of the sign of Gemini.  
THe man that is born in the sign of Gemini from mid may to mid june, shall have many wounds and he shall be fain and merciful, he shall lead an open and a reasonable life, he shall receive much money, he will go in unknown places, and do many pylgrimages, he will praise himself, and will not bide in the place of his nativity, he shall be wise and negligent in his works, he shall come to richesse unto xxvi year, his first wife shall not live long, but he shall marry strange women he shallbe late married, he shallbe bitten of a dog, & shall have a mark of Iron or of fire, he shallbe turmented in water and shall pass the sea, & shall live and hundred year, and x. months after nature.  
¶ The woman then born shall come to honour, and set forward with the goods of other, and she shallbe aggrieved of a false crime, she aught to be wedded at xiiii. year if she shall be chaste and eschew all peril, and shall live lxx. year after nature, and shall honour God. The days of Mercury & sol to them been right good, the days of Luna and Venus been to them contrary and as well the man as the woman shall augment and assemble the goods of their successors, but scantly shall they use their own goods they shallbe so avaricious.   

¶ Of the sign of Cancer.  
next after he, that is born under the sign of Cancer fro mid june to mid july, shallbe very avaricious, and of equal stature, he will love women, he shallbe merry, humble, good, wise, and well renowned, he shall have damage by envy, he shall have the money of other in his guiding, he shallbe a conductoure● of other folks thinks, he shall have strife and discord among his neighbours, & will avenge him on his enemy, by his errogans many shall mock him, he shall have often great fear on the water, he will keep his courage secretly in himself, & shall suffer dolour of the womb, he shall found hidden money, & labour sore for his wife, he shall see his peril in a certain year, the which shallbe known of God, his havoir shall decrease, at xxxiii year, he shall pass the sea, and shall live lxx year after nature, and fortune shallbe agreble to him.  
¶ The woman that shallbe born in this time shallbe furious, incontinent angry and soon appeased, she is nimble, seruysabye, wise, joyous, and shall suffry many perils, if any person do her any service, she will recompense them well, she shallbe labouring and take great pain unto thirty. year, and then she shall have rest, she shall have many sons: she must be wedded at xiiii. year: honours and gifts shall follow her, she shall have wounds & behole their of, and shall have peril of waters, and shallbe hurt in a secret place, she shall be bitten of a dog, and shall live lxx. year after nature. The days of jupiter, Venus, and Luna, to them been right good, & the days of Mars right evil: and a swell the man as the woman shall have good fortunes & victory over their enemies.   

¶ Of the sign of Leo.  
AS we read, he that is born under the sign of Leo, fro mid july to mid August, shallbe fain and hardy, he shall speak openly and shall be merciful, he shall weep with the wepers, and shall be errogant in words, ●he shall have a peril in certain time, and at thirty. year he shallbe awaited to be domaged, but he shall eschew that peril, his benefits shallbe ingrate, he shall be honoured of good folk, and obtain his enterprise, he shall goods by temporal services he shallbe in great to thieves, and shallbe great & puissant, he shall have charge of the commonty, and as much as he leseth he shall win, he shall come to dignity and shallbe amiable, he shall take fortune of three wives, he will go often on a pylgrimages and suffer pain of the sight, he shall fall from high, and be fearful of water, he shall find hid money, at viii. year of age he shall be sick, also he shallbe in peril and doubt of some great lord, and at xxxvi. year he shallbe bitten of a dog, and be hole with great pain, and shall live lxxxiiii. year after nature,  
¶ The woman that shallbe born in this time shallbe a great liar, fair, well spoken merciful pleasant, and may not suffer ne see men weep, she shallbe meek, her first husband shall not live long, she shall have pain in her stomach she shallbe awaited of her neighbours, at xvii. year, and live to great richesse, she shall have children of three men, she shallbe amiable, and have the bloody flix, and shallbe bitten of a dog she shall fall from high, and live lxxvii. year after nature: The days of mercury, Sol, and Mars, to them be right good, the days of Saturn been contrary: and as well the man as the woman shallbe hardy, greet quarrelers and merciful.   

¶ Of the sign of Uirgo.  
OF the sign of Uirgo, I find that he which is born fro mid August to mid Septembre, shall gladly commend his wife, he shallbe a great householder, engenyeus, he shallbe folycytous too his work, he shallbe shamefast and of great courage, and all that he seethe he shall covet in his understanding, he will be soon angry and surmount his enemies. Scarcely shall he be a while with his first wife, he shallbe fortunate at xxxi. year, he will not hide that that he hath, and shallbe in peril of water, he shall have a wound with iron, and shall live lxx. year after nature.  
¶ The woman then born shallbe shamefast, engenious, and will take pain, and aught to be wed at twelve. year, she shall not be long with her first husband, Her second husband shallbe of long life, & shall have much good by another woman, she shall fall from high, her life shallbe in peril and shall dye shortly, she shall suffer dolour at x. year, if she escape these doloures, she shall live lxx. year after nature, she shall bring for the virtuous fruit, & every thing shall favour her, she shall rejoice in divers fortunes. The days of Mer●ury and of sol shallbe right good for them, and the days of Mars shallbe contrary. And as well the man as the woman shall suffer many temptations, so that with great pain they may resist them, they shall delight to live in chastitis, but they shall suffer much, where so ever it be.   

¶ Of the sign of Lybra.  
Among planets Lybra aught to be remembered, for he that is born from mid September to mid October, shallbe right mighty praised and honoured in the service of capitains, he shall go in unknown places, and shall get in strange lands, he shall keep well his own, if he make not relevation by drink he will not keep his promise, he shall be envy by silver and other goods, he shallbe married, and go from his wife, he shall speak quickly and shall have no damage among his neighbours, he shall have under his might the goods of dead folk, and shall have some sign in his membres. Oxen, horse and other beasts shallbe given to him, he shall have damage and injury, he shall be enriched by woman, and experiment evil fortune, many shall ask counsel of him. He shall live lxx year after nature.  
¶ The woman that is born in this time shallbe amiable and of great courage, she will announce the death of her ●demyes, and shall go in places unknown, she shallbe debonair and mercy rejoice by her husband, if she be not wedded at xiii. year she shall not be chaste, & shall have no sons by her first husband, she shall go many pylgrimages, after thirty. year she shall prospero better and have great honour and praise, then after she shallbe grevoussy sick, and shall be brent in the feet about xii year of age, and shall live lx year after nature. The days of Venus and of Luna for them been right good and the days of Mercury contrary, And aswell the man as the woman shall be in doubt unto the death, and there is doubt in the end.   

¶ Of the sign of Scorpio.  
WE read that he which is born in the sign of Scorpius. fro mid October to mid November shall have good fortune, he shall be a great fornicator, the first wife that he shall have in marriage shall become to religious, he will serve gladly to Images, he shall suffer pain in his privy membres at the age of xv. year, he shall be hardy as a Lion and amiable of form, many faculties shall be given to him, he shall be a great goer in visiting diver & countries, for to know the customs and statutes of many cities, and shall have victory over all his enemies, they may not hinder him in no manner wise, he shall have money by his wife, and shall suffer divers doloures of the stomach, he shallbe merry and love the company of merry solke. In his right shoulder shallbe a sign, by sweet words and adulations, he shallbe deceived, he will often say one & do another, he shall have a wound with iron, he shall be bitten of a dog or of some other beast, he shallbe in doubt & have divers enemies at the age of xxxiii. year, and if he escape he shall live lxxxiiii. year after nature.  
¶ The woman that shallbe born in this time shallbe amiable and fair, and shall not be long with her first husband, and after she shall enjoy with another by her good and true service, she shall have honour & victory of her enemies, she shall suffer pain in the stumake, she shallbe wise, & have wounds in her shoulders, she aught to fear her later days, which shallbe doubtful by venom, and she shall live lxx. year after nature. The days of Mars and of Saturn to them been right agreeable, and the days of jupiter to them been contrary they shallbe sweet of word and pricking with their tail, and will murmur detracting other, and say otherwise then they would be said by.   

¶ Of the sign of Sagittarius.  
YOU aught to know, that he which is born under Sagittarius, fro mid November to mid Decembre, shall have good effect, and shall have mercy of every man the which he seethe, he shall obtain & have by relevation, he shall go far to desert places unknown and dangerous, & shall return with great geynes, he shall see his fortune increase from day to day, he will not hide that that he hath, he shall have some signs in his hands or feet, he shallbe fearful, at xxii. year he shall have some peril, he shall pass the sea to his lucre, & shall live lxxvii. year & viii. months after nature.  
¶ The woman that is born in this time shall love to labour she shall have divers thoughts for strange strifes, and may not see one weep, she shall have victory over her enemies, she shall spend much silver by evil company, she shallbe called mother of sons, and shall suffer many evils, she shall take great pain, to the end that she may have the goods of her kinsmen. She aught to be ●●ryed at xiii. year, and she shall have pain in her eyen at xiiii●. year, and shall have by envy at xviii. year joy, she shall suffer dolour by envy, & shallbe separate from joy, and shall live lxxii. year after nature. The days of Venus and Luna been right good, the days of Mars and Saturn been evil, & aswell the man and the woman shallbe inconstant and unstable in deeds, they shallbe of good conscience and merciful, better to strangers then to themself, and they will love God.   

¶ Of the sign of Capricornus.  
HE the which is born under Capricornus, from mid December to mid Ianuarye shall be yracundious, a fornicatoure, a liar, and shallbe always labouring, & shallbe nourished with strange things, he shall have many crimes and noises, he shallbe a governor of beasts with four feet he shall not be long with his wife, he shall suffer much sorrow and heaviness in his youth, he shall leave many goods and rychesses', he shall have a great peril at xuj. year, he shallbe of a great courage, he shall haunt honest people & shall be rich by women, and shallbe conductoure of maidens, his brethren will make divers espyenges upon him, and he shall live lxx. year and four months after nature.  
¶ The woman that is born in this time shallbe honest and fearful, she shall surmount her enemies, and have children of three men, she will do many pilgrymages in her youth, & after have great wit, she shall have great goods. she shall have pain in her eyen, and shallbe in her best estate at thirty. year, and shall live lxx. year and four months after nature. The days of Saturn and of Mars to them been good, the days of sol been contrary. And both man and woman shallbe reasonable and envious.   

Of the sign of Aquarius.  
THe man that is born under the sign of Aquaquarius, fro mid january unto mid February shallbe lovely and ireful, he will 〈◊〉 believe in vain he shall have silver at xxiiii. year he shall be in estate, he shall win where he goth, or he shallbe sorest 〈◊〉 & shallbe hurt with iron he shall have fear on the water and afterward shall have good fortune, and shall go in to divers strange countries.  
¶ The woman that is born in this time shall be delicious, and have many noises for her children, she shallbe in great peril, at the age of xxiiii. year she shallbe in felicity, she shall have damage by ●eas●es with four feet, she shall live lxxvii. year after nature. The days of Venus and of Luna be right good for them, the days of Mars and Saturn been contrary and both the m●n and women shallbe reasonable, and they shall not ●e over rich.   

¶ Of the sign of Pisces,  
HE that is born under the sign of Pisces, from mid February to mid March shallbe a great goer, a fornicator, a mocker, and shallbe covetous, he will say one & do an other, he shall find money, he will trust in his sapience and shall have good fortune, he shall be a defender of Orphelyus and widows, he shall be fearful on water, he shall pass soon all his adversities, and shall live lxxiii year and u months after nature.  
¶ The woman that is born in this time shallbe delicious, familiar in io●tes, pleasant of courage, fervent, and shall have sickness in her eyen, and shall be sorrowful by shame. Her husband will leave her, and she shall have much pain with strangers, she shall not have her own, she shall have pain in her stomach, & she shall live lxxvii. year after nature. The days of Mars and of Saturn to them been, contrary, and both the man and the woman shall live faithfully.  
¶ Thus endeth the nativities of men and women after the twelve. signs.    

¶ Here after followeth the x. Christian nations. Capitulo liv.  
 
I Pretend in this little treatise to speak of divers Christi nations, the which been divided in x. of the which I will declare as I have found written in the latin tongue, & will redyge it to our English maternal as Shepardes speaketh in the fields, after the capacity of mine understanding. And if in so doing I have erred, I require all other Shepardes for to excuse any youth and to amend where as I have made default. And where as I have failed, I submit me unto amendment: for against amendss no man may be.  

¶ The first nation is of Latynes.  
IN the nation of Latynes, for the superioures is the Emperor, & many kings. That is to wite, the most Christian & redoubted king of England and of France, with many noble dukes, earls, vycountes, barons and knights, and is the nation most resplendishinge of all other in honour, force and chivalry. In the nation of Spain been the Kings of Castyle, of Arragon, of Portyngale, of Navarre, and other Lords. In the nation of italy is the king of Eycyle, & the king of Naples, and many other lords, as of Uenyce, Florence, and Geane. In Almaigne beside the Emperor is divers kings, as of Scotland, Hungry, Boheme, Polaheye, Asye, Fryse, Suisse, Hornegy, Almacye and Croacy, and many other Lordeshippes that been under the obedience of the Catolycke Church.   

¶ The second nation is of Greeks.  
HOrace complaynethe speaking often his nation of Grece, for the vexation that it hath had in timer past. The Greeks have the Patriarch of Constantinople, Archebishops & ●ottes to the spiritualty, and to the temporalty Emperors, Dukes, and Earls. They be now but of small number, for Agar●e●s and Turks have taken the greatest part of Greece, the which part obeyeth not the catolycke Church for their troure. They been condemned by the Church for that they say. Spiritus Sanctus non procedit a filio.   

¶ The third nation is of Armenyens.  
VUe read that the nation of Armenyens in nigh antioch, they use all one language in the divine service and in holy scripture, as who should sing English in the Church, and both the men and women understand all. They have their pryma●e, which they call catholic, to who they obey as to the king in great devotion and reverence. They fast the Lenten and eat no fish, and they drink no wine and eat f●eshe ●n the Saturday.   

¶ The fourth nation of Georgiens'.  
THis nation is called Georgiens' of S. George of whom they bear the Image in battle, and he is their Patron. They been in the parties Orential, & been strong and delicious, half Percyens & half Assuriens, & they speak foul & foolish language, and make their sacraments as the Greeks, The pressed have their crowns round reased on their heads, & the clerks have them square. When they go to the holy Sepulchre they pay no tribute to the Sarazyns they enter into jerusalem their standerdes displayed, for the Saracens fears them, the women use armures as the men, When they write to the sultan incontinent that which they demand is granted them.   

¶ The fifth nation is of Assuriens.  
I find also by writing, that the nation of Suriens hath taken the name of a city named Sur, the which is the most eminent, & most upholden among all other cities & towns of the country of Surrey. These people for their vulgar & common speech speaketh the language Sarazynoys. Their holy scriptures, devinities, & offices of the servis is in Greek. They have bishops, & keep the constitutions of the Greeks & obey them in all things. They sacrifice with raised bread, & have opynious of the Greeks as the Latynes. There be some Christian men in the holy land that ensuethe them, and been called Samarytans, which were converted in the time of the Apostles, but they be not perfit Christian men.   

The sixth nation is of Mororabyens  
SOmetime were wont to be a nation of people in the country of africa & Spain called Mororabiens, but now they been but few. They be called Mororabiens, for that in may things they held the use in Christian men being in Araby, they use the language of Latin in the divine offices & sacred things, & obei to the church & to the Prelates of the Latins. They confess them in the language Azymonien or in latin. They been different to the latins, for that in their divine offices they have the hours to long. And for the day is divided in xxiiii. hours of night and day, so many offyres, hours, Psalms, and all other Orisons have they along, the which they say not after the custom of the Latins, for that that the Latynes say in the beginning, they say in the end, or in the mids, Some divideth the holy sacraments in seven. parts and other in ten This is a right devout nation, they conjoin no people by marriage, but if they be born in their own country and land, the strangers be not received in marriage. And when a man lesethe his wife by death, he will never be wedded again, but live in chastity. The cause of so great diversity among Christian men, was for that in time past the Christian were let and not constrained to celebrated council general. For this cause there arose divers heretics in many divers parties. For there was none that might remedy it.   

¶ The seventh nation is of Prester john's land in Ind.  
 
THen is the land of Jude whereof Prester john is For his might is so great that it exceadeth all Christendom. This Prester john hath under him lxx kings, the which do to him obeisance and homage, And when he rideth about his country he maketh to be born afore him a Cross of wood, And when he will go to battle he maketh two to be born afore him, one of gold, and the other of precious stones. And in that land is the body of saint Thomas the Apostle buried in a tomb of stone, and one of his hands is out of the tomb, and that hand every body may see that goeth thither.   

¶ The eight nation is of Jacobites.  
following after the nation of Jacobites, the which been named so of james the disciple of Alexandre the patriarch, These jacobites have taken and occupied a great part of asia, in the parties Octidentall, and the land of Mambre that is in egypt, and the Land of Ethyopyens unto Ind, with more than xx. Realms. The children of that country been cirtumcysed and baptized with an horte iron, for hay have printed the carrectere of the Cross on their forheades, and on other parties of the body, as on the arms and the breast. They shrive them only to God and not to the priests. In this province the Indyans, and Agarenoriens say that jesus Christ hath only but the nature divine Some among them speaketh the language of Chaldees and Araby. And divers other that speaketh other languages, after the diversities of nations. They were condemned at the council of Calcedony.   

¶ The ninth nation is of Nescoriens.  
OF Nescorianus that was of Constantinople, hath he made this name Nescoreus. These Nescoriens putteth in jesus Christ two people, one divine, and another human, and they renie our Lady to be the mother of God, but they say well jesus to be man, they speak the language of Chaldee, & sacrifice the body of jesus Christ with raised bread. They inhabit in Tartary and in great Ind, they be in great number, their country containeth almost as much as Almaigne and Italy.   

¶ The tenth nation is of Moroniens.  
RObuste is the nation of Moronyens, called of an heretic of Morone They put in jesus Christ (one understanding and one will) they inhabit in Lybye in the province of Fenyce, an be a great number, they use specially bows and arrows, and they have bells. Their Bishops have rings, miters, and Crosses as the Latynes: they use the letter of Chaldee in their divine scriptures, & in their vulgar speech they use the letter of Araby. They have been under the obedience and lordship of the most holy and sacred Church Roman: their Patriarch was at the general council of saint john the Latraum, celebrated at Rome under pope Innocent the third but sithen than they be returned. They were first condemned at the council of Constantinople, & sithen been returned to the obedience of the Roman Church, and yet returned again to their false and evil opinion, wherein they persever.    

¶ Here beginneth a few proverbs, Capitulo lu  

 
THe proverbs be good to mark  
The which followeth in this book  
Be thou never so great a clack  
Disdain not ou them to look.   

¶ The first is, man be content,  
As God hath sent the in degree  
Each man may not had land and rend  
It were not convenient so to be.   

¶ If thou have not worldly goods at will  
Therefore care nothing, by the read of me  
Do well, and God's cammaundement fulfil  
For every man may not a godsmylth be.   

 
¶ He that hath not a penny in his purse  
If he the right way of god's law hold  
He shall come to heaven as soon I wusse  
As a king, that wereth on a gown of gold.   

¶ Also there is of men, full many a score  
And each of them doth keep well his wife  
Which never had a noble in store  
And yet they live a full merry life.   

¶ And also another, forget it nat,  
Keep your own home as doth a mouse  
For I tell you, the devil is wily cat  
He will spy you in another man's house   

¶ And in especial God to please  
Desire thou never, none other man's thing  
Remember that many fingers is well at ease  
That never ware on, no gay gold ring.   

¶ And this I tell you, for good and all  
Remember it you that be wise,  
That man or woman hath a great fall,  
The which slide down, and do never rise   

¶ And one also forget not behind  
That man or woman is likely good to be  
That banisheth malice out of their mind  
And sleepeth every night in charity.   

¶ I read you work by good council  
For that man, is worthy to have care  
That hath twice fall into a well  
And yet the third time can not beware.   

¶ Say that a friar told you this  
He is wise that doth forsake sin  
Then may we come to hennen bliss  
God give us grace that place to win.  
FINIS.   

 
OYe clerks famous and eloquent  
Conninge is caught by reading and exercise  
Of noble matters full excellent  
And remember what Solomon saith the wise  
That praiseth business, and idleness doth dispryse  
And saith, he that many books doth read and see  
It is full likely wisdom have shall he.   

¶ Remember clerks daily doth their diligence  
Into our corrupt speech metters to translate  
Yet between French and English is great difference  
Their lauginge in reading is dowse and delicate  
In their mother tongue, they be so fortunate  
They have the Bible and the apocalypse of divinity  
With other noble books that now in English be.   

¶ And remember readers, where ever you go  
That honey is sweet, but cunning is swetter  
Caton the great clerk, sometime said so  
How gold is good, and learning much better  
Yet many full good be that never knew letter  
And yet virtuous, none can by of living  
But first of priests and clerks they must have learning.   

 
¶ Wherefore with patience I you all desire  
Beware of the rising of false heresy  
Let every perfect faith set your hearts a fire  
And the chaff from the corn clean out to try.  
They that belyveth a miss, be worthy to dye  
And he is the greatest fool in this world ywys  
That thinketh no man's wit so good as his.   

¶ Thus endeth the Shepehardes Kalendere,  
Drawn into English to God's reverence  
And for profit and pleasure sshal clerks to cheer,  
Plainly showed to their intelligence,  
Our is done, now readers do your diligence  
And remember that the printer saith to you this  
He that liveth well may not dye amiss.    

¶ Imprinted at London by Thomas Este for john waly.