HEre beginneth the table of the rubrices of this present volume named the mirror of the world or th'image of the same/ 
 ¶ The prologue declareth to whom this volume appertaineth and at whose request it was translated out of frenshe in to englyssh/ 
 ¶ After followeth the prologue of the translator declaring the substance of this present volume/ 
 ¶ After followeth the book called the Mirror of the world & speaketh first of the power & puissance of god Caplo. 
po.  ¶ Wherefore god maked & created the world. Caplo. 
ij.  ¶ Wherefore god form man to his semblance. Caplo. 
iij.  ¶ Wherefore god made not man in such wise as he ●yht not sin/ Capitulo. 
iiij.  ¶ Wherefore and how the seven Arts liberal were found & of their order/ Capitulo/ 
v.  ¶ Of three manner of people and how clergy came first in to france/ Capitulo/ 
vj.  ¶ And first it speaketh of gramaire/ Capitulo. 
seven.  ¶ After of logic/ Capitulo. 
viii.  ¶ And after of rhetoric. Capitulo/ 
ix.  ¶ And after of arsmetrike & whereof i● proceedeth/ capo. 
x.  ¶ After of geometry. Capitulo. 
xj.  ¶ After of music/ Capitulo/ 
xii.  ¶ And then of astronomy/ Capitulo/ 
xiii.  ¶ And after it speaketh of Nature how she worketh and what she is. Capitulo/ 
xiv  ¶ Of the form of the firmament. Caplo. 
xv.  ¶ How the four elements been set. Caplo. 
xuj.  ¶ How the earth holdeth him right in the middle of the world. Capitulo/ 
xvij.  ¶ What the roundness of the earth is. Caplo. 
xviij.  ¶ Wherefore god made the world round. Capitulo 
nineteen.  ¶ Of the moving of the heaven & of the seven. planets & of the lytylnes of the earth unto regard of heaven/ Caplᵒ. 
xx.   
¶ Here endeth the first party of the Rubrices of this present book.   

¶ Here beginneth the second party of the Rubrices of this present book & declareth how the earth is divided. Caplo. 
j  ¶ What party the earth may be inhabited/ Caplᵒ. 
ij.  ¶ After it speaketh of paradise terrestre and his four floods/ Capitulo/ 
iij.  Of the regions of ynde & of things founden there/ Ca 
iiij.  ¶ Of the diversities being in the land of Ind. Ca 
v.  ¶ Of the serpents & of the beasts of Ind/ Caplᵒ. 
vj.  ¶ Of the precious stones and of the great virtue which grow in the royalme of Ind/ Capitulo. 
seven.  ¶ Of the lands and contrees of Ind. Caplo. 
viii.  ¶ Of the fishes that been found in Ind/ Caplᵒ. 
ix.  ¶ Of the trees that be in Ind and of their fruit/ Cao. 
x.  ¶ Of Europe and of his contrees/ Capitulo. 
xj.  ¶ Of affrycque and his regions & contrees/ Caplᵒ. 
xii.  ¶ O diverse Isle● of the see/ Capitulo. 
xiii.  ¶ Of the diversities that been in europe & afrique/ ca 
xiv.  ¶ Of the manner & condition of beasts of the same contrees Capitulo/ 
xv.  ¶ Of the manner of birds of the same contrees/ Ca 
xuj.  ¶ Of the diversities of some common things. Ca 
xvij.  ¶ To know where hell is set and what it is. Ca 
xviij.  ¶ How the water runneth by th'earth. Capitulo/ 
nineteen.  ¶ How the fresh water/ and salt. hoot and poisoned sourde. Capitulo. 
xx.  ¶ Of diverse fontayns that sourde in th'earth/ Capl 
xxj.  ¶ Wherefore & why the earth cleaveth & openeth/ capl. 
xxij.  ¶ How the water of the see becometh salt capl/ 
twenty-three.  ¶ Of the air and his nature caplo/ 
xxiv/  ¶ How clouds haylles tempests thunders/ lyghtnynge and layte come commonly/ capitulo/ 
xxv.  ¶ Of the frosts and snows/ capitulo 
xxuj.  ¶ Of hail and tempests/ capitulo. 
xxvij/  ¶ Of layhte lightening and thunder/ capitulo/ 
xxviij.  ¶ For to know how the winds grow/ capitulo. 
xxix.  ¶ Of the fire & the stars which seem to fall/ ca 
thirty.  ¶ Of the pure air & how the seven planets been set/ 
xxxj/  ¶ How the seven/ planetis give names to the seven. days. Capitulo/ 
xxxij/  ¶ Of the turning of the firmament and of the stars/ Capitulo/ 
xxxiij.   
¶ Here endeth the second party of the table of the Rubryces of this present book/   

¶ Here beginneth the third part of the table of the Rubryces of this volume/ 
 ¶ Higher is declared how the day and night come cap. pmo 
 ¶ Wherefore men see no stars by day light cap. 
ij▪  ¶ Why men see not the son by night capitulo. 
iij▪  ¶ Why the moan receiveth diversely her light & clearness Capitulo 
iiij▪  ¶ How the eclipses of the moan come/ capitulo 
v.  ¶ Of the eclipses of the son/ Capitulo 
uj▪  ¶ Of the eclipse that came at the death of Ihu christ. ca 
seven.  ¶ Of the virtue of the heaven and of the stars/ capl. 
viii.  ¶ Wherefore and why the world was measured/ cap. 
ix▪  ¶ Of king tholomeus & of other philosophers/ capl/ 
x.  ¶ How the scriptures. and sciences were saved against the flood. Capitulo/ 
xj.  ¶ Of them that fond science and clergy after the flood/ Capitulo/ 
xii.  ¶ Here after is said in substance of the marvels that virgil made by astronomy his time by his wit ca/ 
xiii  ¶ Here is declared why money was made. Caplo. 
xiv.  Of the philosophers that went through the world ca/ 
xv/  ¶ What thing is philosophy and of th'answer of Plato. Capitulo/ 
xuj  ¶ How moche the earth hath of height/ how moche in circuit and how thick in the middle/ Capitulo/ 
xvij/  ¶ How moche the moan and the son have each of them of their proper height. Capitulo 
xviij.  ¶ Of the height and greatness of the stars/ Caplᵒ. 
nineteen/  ¶ Of the number of the stars Capitulo. 
xx/  ¶ Of the greatness of the firmament and of heaven that is above. Capitulo 
xxj.  ¶ Of heaven Crystalyn and heaven emperyal/ Caplᵒ. 
xxij.  ¶ Of celestial paradies. Capitulo/ 
twenty-three.  ¶ After this followeth the recapitulation of the things aforesaid/ Capitulo/ 
xxiv.   
¶ Hter endeth the table of the Rubryces of this present book/   

¶ Prologue declaring to whom this book appertaineth/  
considering that words been perisshing vain. and forgeteful/ And writings dwell/ and abide permanent/ as I read. ¶ Vox audita perit littera scripta manet ¶ these things have caused that the faytes and deeds of Ancient men▪ b●n set by declaration in fair & Aourned volumes. to th'end that science/ & arts learned & founden of things passed might be had in perpetual memory & remembrance/ For the hearts of nobles in eschewing of Idleness at such time as they have none other virtuous occupation on hand ought texcersise them in reading/ studying/ & visyting the noble faytes & deeds of the sage & wisemen sometime travailling in ꝓuffytable virtues/ of whom it happeth oft that some been inclined to visit the books treating of sciences particular/ and other to read & visit books speaking of faytes of arms of love/ or other marvelous histories/ And among all other. this present book which is called the image or mirror of the world/ aught to be visited/ red/ & known/ by cause it treateth of the world & of the wonderful division thereof. in which book a man reasonable/ may see and understand more clearer by the vysyting and saying of it And the figures therein/ the situation & moving of the firmament. & how the universal earth hangeth in the middle of the same/ As the chapters here following shall more clearly show & declare to you which said book was translated out of latin in to french by the ordinance of the noble duke/ johan of Berry & Awergne the year of our lord. MCC.xlv. And now at this time rudely translated out of french in to english by me simple person Wyllm Caxton. at the request. desire cost & dispense of the honourable and worshipful man Hugh Bryce alderman and citizen of londen/ intending to present the same unto the virtuous noble & puissant Lord wyllm lord hastynges lord Chamberlain unto the most christian king/ king Edward the fourth king of England & of France etc. and lieutenant for the same of the town of Caleys & marches there whom he humbly beseecheth to receive in gree & thank. which book containeth in all xxvij chapters & xxvij figures/ without which it may not lightly be understand/ & for to declare more openly. it is ordained in three parties. Of which the first containeth xx. chapters & viii. figures/ The second party xxxiij. chapters/ & ix figures/ And the third containeth xxiv/ chapters. and x figures/ which was engrossed & in all points ordained by chapters and figures in frenshe in the town of Bruggis the year of th'incarnation of our lord. M. CCCC.lxiiij. in the month of juyn. And emprised by me right unable & of little cunning to translate & bring it in our maternal tongue the second day of the month of january the year of our said lord. M. cccc.lxxx/ in th'abbey of westminster by londen/ humbly requiring all them that shall find fault. to correct & amend where as they shall any find/ And of such so founden that they repute not the blame on me. but on my copy. which I am charged to follow as nigh as god will give me grace. whom I most humbly beseech to give me science cunning & life t'accomplish & well to finish it etc.  
then who so will comprise & understand the substance of this present volume. for to learn & know specially the creation. of this world the greatness of the firmament and lytylnes of th'earth in regard of heaven how the seven. sciences were founden and what they be/ by which he may the better avail in knowledge all the days of his life Thenne let him read this said volume treatably avisedly and ordinately that in such thing as he shall read/ he suffer nothing to pass. but that he understand it right well/ And so may he know and understand veritably the declaration of this said volume. And he then that so will obey this commandment/ May by the content of the same learn great party of the form & condition of this world ¶ And how by the will of our lord it was by him created made & complysshed. And the cause wherefore it was establysshid. whereof the debonayr lord hath done to us so great grace. that we ever been bounden to give him laud & worship. or else we had not been of any value/ ne worth any thing. no more then unersonable beestis/ then let us pray the maker & creator. of all creatures god almyhty that at the beginning of this book it list him of his most bou●teuous grace to depart with us of the same that we may learn/ And that learned to retain/ and that retained so teach. that we may have so parfyght science and knowledge of god/ that we may get thereby the health of our souls. and to be partners of his glory permanent & without end in heaven Amen/   


¶ Higher beginneth the book called the Mirror of the world. And treateth first of the power and puissance of god/ Capitulo primo.  
WE ought to know that when our lord god made the world And that he had made all things of nought/ he had no need of it. For as moche had he before/ as he had afterward certainly god was tofore. And shall be incessantly after without end/ and without beginning/ ¶ Then he shall nothing amend ne be better For him failed never any thing he seeth all heareth all knoweth all/ And holdeth all thing in his hand. He had never hunger. ne thirst. ne time/ ne day/ ne hour/ but abideth continually in all good. For to him ne aperteyneth soon ne late/ And of all them that ever were/ that been/ and shall be have always been and shall be to fore his eyen as well the far as the nigh/ And the evil as the good he saw as well the world ere it was made and formed as he doth now at this day/ ¶ And if he had never made the world/ as moche had he been then worth. and of as great value as he ever might have be. ¶ For other wise he might not be god. If he knew not saw and heard all that might be. And if he were not so he should be lacking and not mighty of every thing. ¶ And of so much he was and should be a mortal man/ but his nature was not such/ For he is god entirely and whole without beginning and without end/ Nothing is to him new ne old/ Alle we'll and good things been his by right. And by nature gone. and return again to him. For fro him all things proceed and move. And returning to him in holding the right way/ He retcheth never of any harm. For his bounty is all pure/ clean whole/ and clear without any espece of evil/ Certes all evil is been to him contraries/ And therefore it is pure necessity that they withdraw them under him & fro all his goodness for it is/ nothing but dung and ordure/ which must needs d●scende in to the deppest/ And the good thyngiss must needs go upward to fore the sovereign creator which is clear net/ and pure. And the sins which been obscure. horrible and dark above all other thing seven the good which is about god and avail and go down/ For so behoveth it to be by reason and nature/ Alle in like wise as we see the ordure of the win that is put in the vessel. and the ●oule departeth fro the clear/ In such wise as the good and clear abideth above/ ¶ And the lie which is th'ordure abideth beneath in the bottom as infect and not good/ And the good win that is above abideth alway clear and fyn/ ¶ And that which is not good that is beneath in the bottom abideth always obscure/ fowl. and black/ And so much the more as the win is good and more clear/ so moche more retaineth the lie more of filth and obscure/ thus is it of the good and evil/ For the evil must descend in to places dark and horrible/ and full of all sorrow and bitterness/ ¶ And so much more as the good shineth to fore god and the more it joyeth/ so much the more sorrow and darkness is in hell. where it is continual and shall be as long as god shall be in heaven/ Where as god hath all goodness to fore him and always shall have without pain. without travail/ and without grief or annoy he hath all/ and all he enlumyneth without any default and without any term/ God may make all thing. and all deffete or unmake without changing himself in any thing that may be/ For he may all and conceiveth all. ¶ There is nothing that may hurt him/ he is establed without any moving. And all mevynges move of him/ An hundred thousand year mount not to him so moche as the thousand part of one only hour of this world. ne to all them that be in heaven/ of which the lest that abideth there hath more joy in an hour only. and of deduyte soulace gladness and of honour of which he shall never be weary ne full/ than any man may think ne know ne esteem in this world in an hundred thousand year if he might so long live and endure. thaugh he were the most subtle of all the men that ever were born or ever shall be though he thought the best he might/ ¶ Of this so great and inestimable glory is god the very and sovereign lord without any other. as god that all knoweth and all seeth. all that ever that hath been all that is/ and all that ever shall be/ & all that belongeth to him/ Him failed never any thing that is good/ he hath 'em allew●y to fore him/ Ne'er there was never any good thing ne never shall be/ But that it was portrayed to fore him. before the creation of the world/ Now ye shall here why and wherefore god created and made the world/   

¶ Wherefore god made and created the world/ Capitulo. ij.  
GOd made and created all the world of his only will by cause that he might have some thing that might be such as might deserve of his weal and goodness if it were not in his default/ And therefore he establysshid this world. Nothing for that he should be the better ne that he had any need/ But he died it for charity & by his great debonairty/ For as right chartable/ he would that other should part with him of his weal and goodness. And that all other creatures everich after his nature should feel of his puissance after that it might appertain to him. Thus would god establissh this world. that such things should Issue that might understand & know the noblesse of his power & of his sapience/ & also of the good that he made for the man earthly/ that he might serve him in such manner. that by him he might deserve the great weal & good that he had made for him/ then ne ought we above all other thing to love him & thank him that made and formed us/ When we have such power and such authority by him. That if we will love him we shall be lords of all goods. Now love we him thenne with all our might. & then shall we do as wise men ¶ And if we do not we shall have great harm and damage/ For if we by our cause lose such goods as our lord hath made for us/ Yet for all that god shall lose nothing/ Certainly he made them to th'end that we should have them sith that by our good deeds we might con deserve them and that he of his grace hath given to us the wit. th'intendment and the power/   

¶ Wherefore god formed man like unto his image and to his semblance/ Caplo. iij.  
When god fourm●ed man he would make and create him like unto his image and semblamce/ to th'end that he should have remembranuce of the goods that he had lent him/ ¶ And that he might deserve them all by right and reason/ For he showed to him so great love/ that above all other treasures he formed him to his figure and semblance/ And gave to him naturally right parfyght understanding for to love and know him more than any other thing/ to th'end that he might part more largely of his goods then any other creature/ Ne god died nene● ne made for other creature so many good things/ as he hath made for man/ But who is he that will deserve them And if he do not it is reason that he sorrow. For he doth to god no bounty. that doth well for to have his grace and his love/ For he doth it more for his owen profit/ than he doth it for other/ And their for he doth well that loveth and serveth him. For moche may he call himself caytyff and meschant/ that by his folly loseth so high. so noble and so excellent glory. For his sin that profiteth him nought. And hath not in th'end but shame and blame And draweth him in to such a place where is no thing but pain. y●e. sorrow. and heaviness. of which he shall never see him delivered as long as helyveth/ Thus hath heloste the great joy that was given to him/ which is taken away by his sin. And might have been a lord if he had would/ If he had maintained himself in doing always good works. and would have abstained and kept him fro doing evil/ For who that doth well in this world he hath so much good and honour that th'angels of heaven make him their lord and master/ by fore god king of all kings. ¶ Then he may well hold him for ewrous and happy that doth so much good in earth during his life that may conquer and have this honour/ And that may every person do all for himself if it pleaseth him/ ¶ Now let every do as him good shall seem. and take which that he will/ For he may win by doing well and also lose by doing evil/   

¶ Wherefore god made not the man/ such as he might not sin/ Capitulo. iiij.  
When our lord god created the man/ he gave to him power to do his free will. That is to weet to do good or evil which he would/ For if god had made the man such as he might not have sinned ne to have done nothing but well. he should have take from him somewhat of his power/ For he might not thenne have done evil when it had pleased him/ And then it should have followed/ that would he or not/ he should alway have done well without reason/ ¶ And thus he should not have been cause of the good that he should have done/ but it should have proceeded of another which by force should have caused him and have given him the will/ ¶ And he by the moyen of that he so should do/ should deserve the guerdon/ and not only he/ For little deserveth he that by force of other doth service/ who that to morrow should put me in a strong prison against my will for to do good/ I should not hold him for wise/ For he should do me wrong/ Nevertheless it was well in our lords power if it had pleased him to have made man such that he should not have sinned ne have done any harm ne evil/ But he had not deserved yet such merit ne reward as he now doth in no time of the world/ And therefore god gaf to man plain frewylle to do well or evil to th'end that in well doing and leaving the evil he might have more merit/ For otherwise he might not deserve so moche/ if god had made th'angels such as might not have sinned deadly/ ne have done evil/ For that yet should not they deserve so noble a yefte as the men/ And who that will deserve these high merits/ he ought gladly with entire heart and parfyght serve by great love and great reverence him that hath made him for to conquer and come to the most high honour. And our lord god would that man were such/ that by right he might deserve as much good a bout him as he himself hath. ¶ And therefore he gave to him wit and r●son for to have entencion to him/ For by right he ought well to serve him/ then is he a moche fool that pourueyeth not to do well whiles he is here living/ For all the good that every man shall do. shall be for himself/ & all the evil also. And each man shall have for one good thing/ an hondreed good things/ and for one evil an hundred evils/ For he is a moche fool that weeneth to do god any bounty of his goods in any maniere that it be/ And when he absteneth him fro doing evil. so much our lord holdeth him the derrer. and loveth him the better. For if he lost all the world. Our lord should never be the lass worth. ne none of the goods that been in his power/ if all the saints that ever here tofore in the world or ever shall be/ had never done good/ ¶ And that all by her demerits were perpetuelly dampened in hell. yet for all that our lord god should never have the lass joy ne consolation. And should not be the lass worth. ne no thing that is in heaven/ But the saints were wise prudent. and constant for to do well and profit/ as they that plainly knew that this world is not but a vain thing and transsitoyre. And had moche liefer to suffer pains & travaylles/ and offer their bodies to torment and martyrdom & to have shames/ blasphemies and other Injuries for the love of our lord in this miserable world that so little while endureth/ And to have the goods of heaven everlasting. than to have ease changeable to the body/ for to have pain perdurable/ They wretched not ne had no charge of such goods that atte last should be of no value/ ¶ But they took the bridle by the teeth for to get the right high wit and understanding of heaven. And there been many of them that hol●e them for fools in this world/ the which now at this time have their neekies charged. of which the other be delivered. For they been herberowed in heaven/ And yet hold they many a wise man for fool that praise not much their words. There been plenty of wise people in heaven now/ that if they had praised the foolissh dictes or sayngis And the foolish works of the people that so moche covet the honovyr and loose of this world for the word of fools. that they had left the commaundementis of god/ In which the saints in heaven died greatly their devoir/ For they left not for the delights of the world to serve their maker and creator for to get heaven where they have joy and all honour as they that been lords and shall been without end/ ¶ And if they had done otherwise they should have perpetuelly shame filth & tourmentis of hell where as been all the evils that man can devise. ¶ It is much great marvel of this world how that it is so. that there been so much people that will suffer pain and travail more for to get loose of the people or for to amass great treasures. the which so little time abide with hem/ that in an one hour fail/ than they will do for to conquer the goods of our lord the which shall never fail. which the blyssyd saints have gotten by a little hard life that they have endured in this world that me seemeth but a right delight to them that of good heart do it/ ¶ And in thend●it seemeth to them. that for little or nought they have gotten heaven/ and all thus may every person get it. and be common of the goods of our lord and have the joys and glory of heaven/ if the default be not in hem self. But they that desire the joys the glory and henours of this world/ they impair themself so moche that they may not learn no good ne intend to their salvation/ And had moche liefer the ease and consolations of the body of which they been so soon put out. and brought to sorrow and pain than they do the ease of the soul which endureth without end/ Ne they praise not the wit ne intendment of the man if he can not well have him in the world and have plenty of temporal goods. by which he may be enhanced and life up in the world/ but say he is nice and foolish by cause he can not know their malices & cawteles ¶ But all they been cursed of god by the mouth of david the prophet that so pain them to please the world by all the ways that they can do/ For such pride is vain thing by which the soul is impaired/ of whom david saith in the psalter accursid be all they and confused/ as people of exile that please the world/ For of all goods they extend them and discord fro god and fro his love/ Sith they have given them and that they accord them to the world to his vanities and delights. For god hath them all in despite/ and put them fro his grace/ by cause they seek the loos and the glory. of the world/ In which he was put out and set a back and in th'end crucified and helden for a fool. ¶ Thus saith our lord god in his gospel/ that all they shall be blyssyd that have the world in despite/ ¶ And shall be as people hated defouled and cast out as fools for the love of me and of my name/ For they shall have in heaven their reward and guerdon/ And this may every man see if god himself lie not/ And truth may not be false/ that they which please the world/ and will have and take the loos and glory of the world/ it may not be but they after have sorrow. ¶ Therefore he is a fool that secheth to have it by cause all they that weeshe or purchase it. be evil counseled/ For all such manner of people been by the devil led in to hell where they have a right sorrowful guerdon/ And there is nowher so valiant a king ne so puyssaunte prince/ duke. earl. knight. or noble man to whom the devil hath regard but that he do to him as much grief to his power/ as to the most vile and most power that cometh into hell/ when he hath so used his days and life that he is fallen in his hands/ For all they that been dampened for to go thither of what estate that they be. been called rybauldis For he might have conquered in heaven more noble and more worthy royalme than is in this world/ For who that in this world serveth our lord unto the death/ he is more honoured in heaven than all the kings that ever were in this world that so lityl endureth with us/ Now serve we him thenne & leave we the evil/ the glory & the vanity of this world/ Sith then that hereto fore we have devised how & wherefore god hath created the world & wherefore he made man/ we shall devise to you hereafter the form of the world and the fashion after that it containeth & compriseth/ and how it is made and composed round about. But it is expedient that to fore this we speak of the seven Arts liberal and of their reasons. And how they were founden by them that apperceived the sciences and virtues. For by the seven. Art's been known the faytes of the world/ And how it is set. And therefore we own now to speak thereof for to understand the better that we shall say here after.   

¶ Wherefore and how the seven Arts liberal were founden and of their order/ Capitulo/ vo.  
NOw declared this book which is drawn out of astronomy how sometime the notable & wise philosophers would inquire of the manner of the world/ & how it had been created and made of god. whereof much people marveled/ And then when the world was made and compassed/ there was people ynowhe/ of which many beheld the firmament/ that turned round about the world & moved they had great marvel how it might be made/ And they waked & studied many nights & many days. Then began they to behold the stars that rose in the east. & moved about over their heads Certainly these philosophers apetyted not these great mangeryes ne. delicious wines ne for to fill their belies as done beasts that seek nothing but their pasture like as this day do they that retch of nothing but to fill their paunch with good wines & good victuals & after to have a fair bed/ white sheets & soft/ And there to sleep as the swine/ but those were waking & studienge many nights & it grieved them not. but they were embelysshid moche of that they saw the firmament thus turn & so nobly to hold his course & terms/ Thus saw they the stars move till they went down in the west. some on that one side. & some on that other side/ And some sooner than the other/ Thus beheld the prudent men philosophers & other about the firmament till it was day that they saw the son show & raise in the morning red and clear which ascended & mounted half the day/ And that other half descended so long till he went under which made the night tapproche/ & then came again the stars in the night in their course till the son came again & enlumyned the day/ & held his way and course till that he repaired on the morn in to his pryncypal place. After they beheld the moan. which was a common thing & appeared to the world diversely. One time she mas round. another time half. and after horned/ & so went & became such as noman might see her/ And after she appeared horned & sith half as she had been to fore/ & also round & full. Then knew they well by their intendment that she approached the son till she was even against him. and after departed/ And after she withdrew her more and more till that she was under the son as she had been tofore. And then she went & came again every night & turning and making her course about the firmament. right as she now doth with out any thing changing the contrary. But now as said is the people that been now think more/ And been moche more curious of their great and fat paunches for to fill/ and to make them fat. by which they come the sooner to their end and to carayn & by their over moche nourishing and villainous. which delivereth them first to travail & after to shame & damnation. The ancient faders governed them not in this wise/ For they setted not by meet & drink/ but for to taledge their hunger and thirst for to sustain their bodies & tobolee 'em in health in such wise as they might help themself by their wits/ as they ought to do for to come to the glory of our lord/ And that time they lived xx or thirty year longer than they do now of an hundred one/ And that proceedeth of their folissh & outrageous governance/ Certainly such people understand not well the word of our lord when he said to the devil when he came to tempt him and said that he should make of the stones breed and that he should eat/ then Ihesu Cryst answered. that man lived not only by breed/ but by the word that proceedeth fro the mouth of god if the men in these days understood well this word/ they would retain more gladly the doctrines that proceed and come fro the mouth of our creator and maker But the great rents that they have. and the great treasures of their coffres been cause of shorting & abredging of their days. by their disordynat mangeries that overmuch noye and grieve them. so that nature may not well bear ne sustain/ whereof the must needs the sooner render their soul and die. Thus their rents/ their treasures or other thing wherein they delight them/ take away their life their heart/ & their wit all atones. In such wise that when death cometh & must needs die/ they have lost wit & understanding/ of whom many been deed & dampened/ which at their need may not be counseled ne can not help themself/ when they have most need/ they live not like them that for to keep them fro perils studied in sciences & used their life in such manner that they would but sustain their body only as long as they should be in this world. as they that well knew that this life should not to them long endure/ And had envy at none other thing. but only for to learn such science by which they might know the sovereign king allmyghty that all hath created of nought & made it with his hand. Then they thought in their intendment as people that was of noble and virtuous entencion that they should never have knowledge of our lord god ne of so high might but if they intended & searched in his works which they fond so excellent. And as great as they might inquire & know. For men shall never well know the master. but if before men know par●yghtly his estate and what his works been/ For by the works is the workman known. and how he may be such one/ And therefore the ancient faders would employ them & assay the works of our lord/ And first for to have knowledge of his power and his virtue. Considering that they might not occupy themself in a more dign ne worthy science ne more diffycyle. And when the more that they knew of his works & of his wisdom/ so much more had they the better will to love her creator and maker/ & to honour him considering that he had made so noble a thing and so worthy as is the heaven in which been the stars that shine bright therein/ and his other marvelous virtues which they praised moche. For how moche more they pressed him/ so much with good will they served him. For it was all their affection. Intention and reason to know god/ for as much as they knew certainli that god had given to them with nature wit and reason for to search and comprise of things of th'earth. and of them of heaven as much as they might know. For otherwise they might never have thought it/ Thus a man be he never so wise ne discrete/ may never come for to understand the high secrets of god ne of his miracles/ but by him for by right he knoweth all But of them that by nature be made and ordained in heaven and in earth/ man may well inquire some reasons if it be given him & that he be garnished of good quick wit And that be have set & employed his time to study & to learn/ And sith they had gotten understanding & reason by their great estudye labour and travail/ so much that they might comprise wherefore & how all the world was made & compassed as ye have herd here to fore/ So thought they then/ that they might well know and have reason of some things sith they had the understanding of him that is almighty to know in party or at lest of such as they might see with their eyen. how well that they were far. Thus would they know the reason of that. that they saw so move the stars of the firmament & of them that shone so clear. Certainly this was the princyial cause why first they put them to study for tenquere the science that they knew not. And knew well that they should inquire sooner of things that they saw than of them that they saw not/ And therefore were they moved for to know & tenquere the science which they knew not of that they had oft seen the firmament to move/ & would know the troth And said it was right good to know it/ If it pleased god/ & to know of his natural works. for the more parfightly to believe & know how he was god all mighty/ for men could not know ne find no reasons of god but only by his works/ The good ancient wise men/ which dylygenly would understand this matter/ had no cure for to amass none other goods/ but only to learn the pure science. they were not covetous/ ne set not to gather treasures/ & there were plenty of them that apperceived as wise men that it was a great charge to them oft-times as well to keep it/ as to spend it by measure as in other ways to get it and bring it together/ And that all this was a letting to them for to learn. And they delibered among them and concluded that some cast and threw their treasure in to the see. The other gaf it away and abandonned to them that would take it. & went as hermits. And the other departed it to pour people. And other there were that left their good in such wise as them seemed that they should havelasse cause to think thereon. & retained nothing but only for their use/ And held with 'em certain folk to serve them to th'end only that they should intend to nothing but to study and to learn/ They died do edify their houses fro the people like as relygeous people and set them in such places that thrice or four times the week they might assemble & come together for to solace them & sport/ and there each rendered his reason of that he had found and learned/ And so long died they thus till they had experimented which was true. and who knew moste & that they had found who had most greatest intendment/ And him they chose by consent of them all for master. And he recorded their reasons hearing all the fellows/ & rehearsed to them all to gydre that every man had said/ In this manner were the clergyes first founden contrived & advanced. and so much travailed & studied that they knew by the help of our lord of whom all science groweth & aboundeth great party of that it is. But this was not in little tyme. For they were long in study and understood much/ And they that were first. all that they understood & knew. they put it in writing the best wise they could. to th'end that they that should come after them. & would entremete in cunning might have their writings & travail alway in the science as they had done before all that they found and saw/ they set in compilations/ And died so much each in his time that they were more than two M. & CCCC. year ere they by their labours & continual studies had gotten the seven. arts or sciences liberal & put together. but they held their labour well employed & the pain that they put thereto/ For they knew by their wit and by their clergy/ all that was come on earth by nature/ when they would set their cure thereon. And also were not abashed when a marvelous case happened on heaven or on earth/ for they could well inquire the reason wherefore it was & sith that it happened by nature/ And so loved god much the more when they saw such marvelous works. And watched many nights with right great joy & great study of this that they saw fond so high works by which they amended themself against our lord that they knew troth. & left the vanity of this world/ that so little is worth for to come to the joy that never shall fail/ Of whom plenty of wise philosophers that were in the world died wrongfully & without reason/ by cause they showed rightfully to the great lords/ & gave them fair examples in reproving & myspreysing their evil tyrannies & thextortions that they died to much people. And preached to them right & troth. & those that would not believe them & had shame of that they were of them blamed/ they made them to be put in their prisons/ where they made them to die by grievous torments by cause they showed to them the troth whereof they were certain/ like as was done to holy saints that suffered death & passion for the love of Ihu christ whom they would enhaunse. so were there such philosophers that by their wit & understanding prophesied the holy time of the coming of Ihu christ like as virgil said which was in the time of Cezar at rome/ by which plenty of people have been better sith/ than they were before/ For he said that a new lineage was enjoyed fro heaven on high that should do virtues in earth by whom the devil should be overcomen/ Upon which saint paul that saw this scripture which he much praised/ said with a sorrowful heart for so moche as he had not been christian. Ha that I should have ren/ dread & yelden that to god if thou hadst lived/ & that I had come to the. Other philosophers there were of whom everich said good words and marvelous. But we may not now rehearse all the good things that they said For they were prudent all and valiant. seen that they set to fore all other things clergy/ For if it were not by clergy/ men should not know that god were/ And if they had not been so prudent men as they were there had never be so great clergy as is now/ And if there were now such as they were then that found first clergy/ It should be other wise than it now is/ But clergy goth now all to nought that almost it is perysshid. For in these days the people seeth not by cause that they that ought understand virtues & to teach other & enseyne & give example to do well they been they that recoil & withdraw fro it. And all this proceedeth by their folly/ For noman holdeth clergy for virtue. ne he loveth it not ne applieth it in all points. But many there been that sechen the lies & dresties/ & leave the clear win/ For noman learneth ne secheth now/ but for to con so moche that he might conquer & get the money/ And when they have gotten & largely assembled thereof/ then been they worse than they were afore/ For the money hath so surprised them that they may intend to none other thing. There been plenty of pour clerks that gladly would learn if they had the power/ But they may not intend thereto. by cause they have not whereof for to furnish them of their necessities as well for to have books as meet drink & clothes But been constrained for to get their living other wise/ for the rich have now in these days seized so much/ that the pour abide naked & must suffer. yet been there plenty of rich clerks that have books without number of one & other richly adoubed and covered to th'end that they been holden for wise and good clerks/ For they seek to have no more. but only the loos and praising of the people/ And dooo in like wise as the Cock that shrapeth in the dust for to find pasture. he shrapeth so long in the dust and mulle till he find a gem rich and precious which shineth clear/ thenne he be gynneth to look thereon and beholdeth it/ and doth no more but late it lie/ For he demandeth not after the ouche or gem/ but had leveyr have some corn to eat/ In like wise is it of many of these not wise clerks covetous that have the precious books richly lymned storied & well adoubed. that do nothing but look & behold them without forth while they be new by cause them seem that they been fair/ & so they behold them gladly & pass therewith/ & after they torn on that other side & think for to fill their belies. & to come to their folyssh desires/ and they might learn enough if they would intend it. For they have well the power. & might do as the wise men died herto fore/ the which by their travail study & diligence fond first the clergyes. but they have their intendment foolish & out of the way/ And therefore the sciences & arts perish in such wise that uneath and with great pain know they their parts of reason which is the first book of gramayre. the which is the first of the seven sciences/ But put their arts in their males/ and go learn anon the laws or decretals/ and become advocates and iuristes for to amass and gather always money wherein the devil comforteth hem/ and yet do they not so much for to learn/ as they do for to fill their purses/ In Paris/ Oxenford and cambridge is there such manner of clerks that been accustomed to will have the renomee and fame to be called master for to be the more praised and honoured/ ¶ And have liefer to con little and to have the name of master. than they should be good clerks without having the degree and name of master. But they be called master wrongfully/ For vanity maystryeth them in such wise that they can but little truth. because that they have so soon the name of master they leave the clergy/ ¶ And take them to the winning/ like as merchants do and brokers/ And in this wise been many in the world that have the name of master. that know right little of good and reason/ For they that now desire this been not masters after right. for they ordain them otherwise to the sciences than they died that fond them first. They entered first in to gramayre for to draw reason in their ordinance & after logic for to prove & show the troth fro the false. After they fond rhetoric for to speak fair in judgement & right which they much loved & after arsmetrique for to be expert in all things After they found geometry for to measure & compass all mastery & after the found they science of music for to set all things in concordaunce/ after they had the understanding of astronomy. for thereby were they moved to have science & virtue. In this manner ye may understand how they the first found science ordained the seven arts or seven sciences. & they been in such wise entrelaced that they may not be authorised that one without that other ne entirely praised. And also the first may not be perfectly conned without the last/ ne the last without the first/ & he that will learn one a right and understand it. him behoveth to learn all the other/ for other wise may not be known apertly the certain/ ne the incertayn/ For that one is so common to that other that it behoveth to know of all. but now men seek to learn no more but the art for to get the money/ & been to blame of that the other were praised that first so travailed of which it is to us so great need/ For little should we have known if we had not seen it by writing/ For as it is to fore said/ if clergy had be lost we had known nothing ne who had be god/ ne men should never have known/ what thing had been best to do. & so should all the world have been dampened thenne had we been born in an evil hour For the men had known no more then dumb beestis/ & all the good things been now known & all comen of the seven sciences that the philosopher's fond sometime by their wits/ For thereby had they understanding to love god & his virtues/ And the god is always & shall be withouten end. & so believed they in great faith truly in the ancient law/ But in these days the sciences perish by our envies detractions & other evils in such wise that right little is retained of one & other/ For now dare no man intend but for richesse/ For ●●yssayers felons & envious men that will learn no good. & if they see any intend to sciences & clergyes. & they be not rich & mighty for to furnysse 'em/ the rich men will anon scorn & mocque them/ & thus will the devil exhort them that is their master & their lord & to whom it pleaseth that they missay in so much as he shall reward them with great hire that they shall be sure to have all evil adventures in hell that stinketh where they shall mock themself & shall say that they were born in an evil hour when they have not learned that they ought to learn/ there shall they have more ꝓuffyt of their sciences/ the loved better to conquer clergy than the fool to con know to assemble the great treasures & the great richesses/ & know ye that all they that for to get worldly goods left their time for to learn good/ been all assured to have evil & pain after their death. for by their avarice and chevaunce the sciences come to nought. so that almost they be perished. & that which now is known. cometh & groweth of the unyusitees of paris oxenford & cambrige & other etc.   

¶ Of three manner of people and how clergy came first in to the royalme of France/ Capitulo vjo.  
NOw reigneth clergy moche strongly in france in the city of paris as sometime was in ye●yte of athens which then was much noble & puissant/ The philosophers that then were/ & which that ought to teach & learn other/ accounted but three manner of people in the world after their understanding/ and that were clerks. knights and labourers. The labourers ought to purvey for the clerks and knights such things as were needful for them to live by in the world honestly/ & the knights ought to defend the clerks & the labourers that there were no wrong done to them. And the clerks ought to ensign & teach these two manner of people/ & to address them in their works in such wise that none do thing by which he should displease god ne lose his grace. Thus setted sometime the wise philosophers three manner of people in the world/ as they that knew/ That no man might set his courage in that he might be wise a right in two manners or three/ For it happened never day of the world that clergy chivalry & labourers of th'earth might be well known by one only man in all his life ne learned ne retained/ therefore he that would learn behooveth him/ only to learn one of the three. and therefore the philosophers set three manner of people without more in the earth. for they would seche the very truth/ And sought a city in the world. where they might best be & dwell for tenquere thestate of the clergy. and thus the better for tadresse them/ & to teach other they cheese the city of athens which was noble and sometime one where they had their common residence & assemble. And there reigned first chivalry with clergy/ & after fro thence it went to rome/ which now is of great renomee. And there chivalry continued long/ And frothens after it removed into France/ where chivalry hath more power than any other place in the world. And thus aboundeth there that one & that other/ For chivalry sieweth always clergy where she goth. thenne the king of france & of England may be joyous that there is in his royalmes such signory as is science of clergy where every man may draw out wit & cunning human. & there abideth never the lass. For it is as a fountain that continually sourdeth and springeth. And the more it runneth & the further. the more it is wholesome. & how more the spring of the fountain runneth and further so much is the more of the water. & the more may be taken fro it for need/ In like wise may I say to you/ that paris Oxenford & cambridge been the fontayns where men may draw out most science & more in paris than in other places/ & sith it is so that clergy is so much advanced in france. Then aught to know by reason in especial if the heirs of france deign to con it. For like as the son is moist fair of all the stars. & causeth most good things to grow in the world by the bounty that aboundeth in him. so ought the king be of more value than any other. & to have more understanding & clergy/ that so by his valiance & suffisance he might shine among other people/ & by th'exemple of his well doing that they see in him they might by right conduit draw them to our lord & in such wise should he be king by right in this world/ & in heaven/ so then should it be well right & reason that they do their diligence to learn such clergy & science. that after this mortal life they lose not the signory of heaven. For by nature & lyg●age ought they all to love clergy & always to learn it certes th'emperor of almain loved with all his heart clergy/ And advanced it to his power in France/ And all the good clerks that he could find he retained them to his court. & sent for them overall where he knew any. he had in his time many a travail/ many a pain/ & many a danger & annoy for to maintain and enhance christian faith. ¶ And therefore he never left/ but held thee  
THe first of the seven sciences is gramayre/ of which for the time that is now. is not known the fourth part without which science sickerly all other sciences in especial been of little recommendacion by cause without gramayre there may none profit. For gram●yre is the fundament and the beginning of clergy. & it is the gate by the which in thinfancy is begun & in contynning men come and attain to sapience of clergy. this is the science to form the speech be it in latin frenshe or English or in any other language the men speak with. & who that could all gramayre he couth make & construe every word. and pronounce it by example god made the world by wor●e/ & the word is to the world sentence   

¶ Here followeth of logic ca viii  
THe second science is logic which is called dyaletyque This science proveth the. pro. and the. contra/ That is to say the verity or truth/ & other wise/ And it proveth whereby shall be known the true fro the falls/ & the good fro the evil. So verily that for the good was created heaven & made. & on the contrary wise for the evil was hell maked & established which is horrible stinking & redoubtable/   

¶ Higher speaketh of rhetoric. Capitulo/ ixo.  
THe third of the seven. sciences is called rhetoric which containeth in substance/ rightwiseness reason and ordinance of words/ & ought not to be holden for folly/ For the droytes and laws by which the jugements be made and that by reason and after right been kept and maintained in the court of kings of princes & of barons come and proceed of rhetoric/ Of this science were extrayt and drawn the laws and decrees which by need serve in all causes/ and in all rights and droytes/ Who well knew the science of rhetoric. he should know the right and the wrong/ For to do wrong to another who so doth it/ is lost and dampened/ and for to do right & reason to every man. he is saved and getteth the love of god his creator/   

¶ Here followeth arsmetryque & whereof it proceedeth/ ca/ xᵒ.  
THe fourth science is called arsmetrique this science cometh after rhetoric/ & is set in the middle of the seven sciences/ And without her may none of the seven sciences parfyghtly ne we'll and entirely be known wherefore it is expedient that it be well known & conned For all the sciences take of it their substance in such wise that without her they may not be/ And for this reason was she set in the middle of the seven sciences. & there holdeth her number. For fro her proceed all manners of numbers And in all things run come & go. And no thing is without number/ But few perceive how this may be. but if he have be master of the seven Arts so long that he can truly say the truth/ But we may not now recount ne declare all the causes wherefore/ For who that would dispute upon such works him behoved dispute and know many things and moche of the gloze who that knew well the science of arsmetryque he might see th'ordinance of all thynesby ordynaunceg was the world made and created. And by ordinance of the sovereign it shall be deffeted/   

¶ Next followeth the science of geometry/ Capitulo/ xjo.  
THe fifth is called geometry the which more availeth to astronomy than any of the seven other. For by her is compassed & measured astronomy Thus is by geometry measured all thyngiss where there is measure by geometry/ may be known the course of the stars which allway go & move/ And the greatness of the firmament of the son of the moan & of the earth. By geometry may be known all things & also the quantity they may not be so far if they may be seen or espied with eye but it may be known/ who well understood geometry he might measure in all masteries. for by measure was the world made and all things high▪ low and deep/   

¶ here followed of music. Capitulo/ xijo.  
THe syxthe of the seven sciences is called music. the which formeth him of arsmetryque/ Of this science of music cometh all attemperance/ And of this art proceedeth some phsisyque/ For like as music accordeth all things that dycorde in them/ & remain them to concordaunce. right so in like wise travaileth phisyque to bring nature to point that disnatureth in man's body/ when any malady or sickness encumbereth it. But physic is not of the number of the seven sciences of philosophy/ But it is a maestier or a craft that intendeth to the health of man's body & for to preserve it fro all maladies & sickness as long as the life is in the body. and therefore it is not liberal/ For it serveth to hele man's body/ which else oftentimes might lightly perish. & there is nothing liberal ne free that groweth of th'earth/ & for as much as science that serveth to man's body loseth his franchise. but science that serveth to the soul deserveth in the world to have name liberal. for the soul ought to be liberal as thing that is of noble being as she that cometh of god/ & to god will & ought return. & therefore been the seven sciences liberal/ for they make the soul all free. & on that other part/ they teach & ensign all that in every thing ought properly to be done/ & this is the very reason why these arts all seven been called seven sciences liberal/ For they make the soul liberal/ & deliver it fro all evil/ Of this art is music thus comune/ that she accordeth her to every so well that by her the seven sciences were set in concord that they yet endure/ by this science of music been extrayt & drawn all the songs that been sungen in holy church & all the accordaunces of all the instruments that have diverse accords & dyuse 'sounds. & where there is reason & intendment of some things/ Certes who can well the science of music/ he knoweth the accordance of all things/ And all the creatures that pain them to do well remain them to concordance/   

¶ Here speaketh of astronomy. Capitulo. xiijo.  
The seven & the last of the seven sciences liberal is astronomy Which is of all clergy the end by this science may & aught to be inquired of things of heaven & of th'earth/ & in especial of them that been made by nature/ how far that they be/ And who knoweth well & understandeth astronomy/ he can set reason in all things. For our creator made all things by reason & gaf his name to every thing/ By this art & science were first emprised & gotten all other sciences of decrees & of divinity/ by which all crystiante is conuted to the right faith of our lord god to love him/ & to serve the king almighty. fro whom all goods come and to whom they return/ which made all astronomy. & heaven & earth/ the son/ the moan & the stars. as he that is the very ruler & governor of all the world/ & he that is the very reffuge of all creatures. For without his pleasure nothing may endure. Certes he is the very Astronomyer. For he knoweth all the good & the bad as he himself that composed astronomy. that sometime was so strongly frequented & was holden for a right high work. for it is a science of so noble being. that who the might have the parfayt science thereof he might well know how the world was compassed & plenty of their partial sciences/ for it is the science above all other by which all manner of things been known the better/ by the science of astronomy only. were founden all the other uj to fore named/ & without them may none know a right astronomy/ be he new so sage ne mighty/ In like wise as an hamer or an other tool of a mason been the instruments by which he formeth his work. & by which he doth his craft/ In like wise by right mastery been the other/ the instruments & fondements of astronomy. & the ancient wisemen as kings/ princes. duke's/ earls knights & other great lords by their understanding great travail/ estudye. & by the high conduit that was in them set by good manner all their pain & labour to learn & know the sciences & arts of clergy for to understand the science of astronomy/ & so long they travailed that by the will of our lord they learned & knew enough. for they knew plenty of great affairs & works that happened in the world. & they praised nothing though things that were earthly. as they that knew well the reasons thereof/ And that time was the custom that if a man were bond/ to one or more. or if he were comen of little extraction. & were rich & full of great goods. yet durst he not estudye in the seven sciences liberal/ For the nobles & high men that in all points would retain them pryncypal & to th'end that they were free & liberal/ & by this reason they put thereto for name the seven arts or sciences liberal/ for they been so free/ that they ●endre to god the soul all free/ & they been so well to point that there may nothing be taken away. ne nothing put to. how well if any would or could meddle therewith thaugh he were a good clerk & expert/ For if they were turned or changed any thing that might be. all should be disfigured by cause they been so resonabli & truly composed/ that that there is noman living in the world. be he never of so moche & profound science/ be he paynim jew or christian that may any thing or can change torn/ ne take away ne defoul it in any manner. & who that parfyghtly knew the seven arts. he should be believed in all laws/ for there is noman that could interrupt him of any thing that he would prove. were it true or otherwise/ by cause he should prove by quick reason all that he would were it wrong or right Thenne is he a fool that thinketh to know perfectly any thing that appeteyneth to clergy/ By what mestere or craft that may come to him but if it be by miracle of god that all may do. if he can none of the seven sciences/ for otherwise all his travail should be of no value ne he should not con show thing of recommendation ne preue by right the pro. & contra. Therefore the seven sciences been believed in all the laws. there as they been red/ And their is noman be he never of so diverse a law ne of diuse language that if he converse with people that can nothing of the seven sciences ne prove of their usages ne of their parts that shall be believed for expert & wise/ Ne there shall never be paynim ne saracen so much diverse/ that a christen man or a jew may wythsaye him of things that he will allege or prove/ And the decretals ne the laws be not evil/ thaugh some people hold evil the constitutions that been among them because that other do them & holden/ For all the laws depend of the seven sciences/ And all men believe them and retain them. there where as people know them. And all reasons that proceed of the seven sciences been true in all causes and in all places. Thus been not the sciences muable/ but allway been estable & true herewith I deport me to speak more to you hereof/ For there is enough here of tofore made ample mention/ And now I shall rehearse to you here after of thaccidents & of the faytes of nature & that shall be short/ for god created nature altherfirst. & tofore he created any other thing that appertained to the world. & we ought to fore all other work say & declare what she is/ for to devise after & describe of the world/ For the firmament turneth & moveth by nature/ & in like wise do all the things that have moving/ Nature moveth the stars & maketh them to shine & grow & also may annoy & grieve as much as she will. and by cause all men understand not well what this followeth in substance/ we shall declare a little our matter a long/ for to give the better undestonding what nature is/ & how she worketh to th'end that more fully ye may comprise the fashion of the world by this that hereafter shall be to you declared. if ye will well understand the reasons/ And therefore give ye diligence for to comprise them & well to retain them/   

¶ Here followeth of nature/ how she worketh & what she is ¶ Capitulo/ xiiijo.  
over lord god created alther first nature/ for she is the thing by which all creatures & other works have dured & live what somever they be ordained of god under the heaven/ without nature may nothing grow/ And by her have all things created life/ & therefore behoveth nature to be the first/ For she nourisheth and entertieneth all creatures. & habondonneth herself where it pleaseth the creator or maker/ Nature werkyth in like wise when she is employed. as doth the axe of a carpenter. when he employeth it in his work. For the axe doth nothing but cut. And he that holdeth it addressyth it to what part he will so that in th'end by the axe the work is achieved and made after th'intent of the worker. right so nature maketh ready and habandonneth where as god will For all things been made by her. & entiertiened as god will make them/ & she worketh after this in such manner. that if she lack on one side she recoverith it on that other nature formeth nothing in vain/ But she worketh in such manner that she taketh away fro nothing his plain/ For her work is always hool after that she findeth matter/ be i● in persons or in beasts/ then been her works above all other to be recommended as she that doth nothing that in any wise may be contrary to god/ But where as ma●er lac●keth she leaveth to work/ & allway so much there is more of matter so much more she worketh. as men see of some beasts. of which some have two heeds & uj feet/ or it hath a member lass than he ought to have. of which he abideth without very form naturel/ & many be called therefore a monster. also men see otherwhile some that almost lack all & other that have plenty & abundance in their faites all in like wise falleth oft & is seen happen upon some men the which when they been born/ they have uj fingers on one hand/ & other that have one or ij or iij lass than they should have/ or them lacketh an hole member/ by which they be of lass value of that/ that appertaineth to the world & in an other shall be so great abundance of nature or matter in body or in member that he hath other thing than form human setteth/ for him lacketh a foot or a hand/ Or he shall be born sometime more or lass/ or he shall have a leg more longer or shorter or an arm than the other. yet there is another thing which ought not to be forgotten. For that one shall be born black or brown. & that other white. one great and another little. that one shall happen to be wise and discrete & that other folissh or shrewyssh some be wise & sad in their youth. & in their age been oft folissh some be soles young & old/ And other been wise all their life young & old some be fat/ & some be lean. some been se●k & some been hole some be slander. & some be thick some be hard & rude/ and some be soft & tender some be slow & some be hasty some be hardy & some be cowardies. some be lame. halting & crooked some been well formed in all rightis & points/ A great man is oft evil made/ and a little man is oft well made & avenant/ for there is no member but it be well made & aperteyning to his body/ A fair child oft-times in his growing becometh fowl/ Some will have their wills/ & other desire it but little. every hath his talent & his appetite. a little man engendereth oft a great man/ & a great man oft getyth a lityl one▪ a little man otherwhile empriseth to do a great thing that right a great man will not emprise/ Some die lightly & other live long/ & some live as long till age make them to give over the world/ after that/ that nature endureth to them by the will of god. also it is seen oft emongemen that some intend to clergy. & other give them to other style of science & craft as of carpenter mason smith or any other craft in which he employed his tyme. For every man giveth himself gladly to that which his intendment is inclined to & to other craft or science than nature & understanding giveth him to/ he shall never perfectly understand ne so well meddle with all as he should to that which his proper nature giveth him to/ there been yet other manner of people that set and give themself to do many things that other may not ne can not do. for asmuch as their nature hath not given it to them/ for some pretend to high estates & great richesses/ & other been content with lityl estate. & it happeth oft that a man cometh to that where he pretendeth & other can not come thereto. but turneth contrary to them & to their damage/ & oft with great pain may they come to their above/ of the thing that they would accomplish. & other do & make plenty of things. that some can not ne may not do ne make/ For in the persons been so many dyversetees and fashions not like and of wills that men shall not find in any country of the world two men that parfyghtly be like/ who far they can seche/ but that they be diverse in some cas. or of body or of membres or of intendment or of the visage or of their sayngis or of their faytes or deeds/ For the puissance of nature is so diverse/ that there is nothing that hath growing but that she hath upon it might in such wise that she giveth to one some thing that another hath not in him/ how be it that noman can perceive any distance/ such is the virtue of nature where plenty of clerks have sometime set their intendment & cure and have strongly laboured to th'end that they might better declare the fayte & puissance of nature/ And first of all saith Plato which was a man of great renomee/ that nature is an over puissance or might in things that she maketh to grow like by like after that/ that every may be. and this may be understand by one man that engendereth another. and by beasts by plants & by seeds the which after their semblances grow & after their fashion. And lo this is that that the wise platon saith which was a great clerk/ After him saith aristole/ that this was a yeft comen fro the high prince. When he gave virtue to the firmament & to the stars for to move & to be/ And that without god such power ne might not be given/ as the things that have power to remove to be & to move/ Aristotle that saith this studied in many a book treating of nature. Many other philosophers there were that said that nature proceeded of virtues of heat which causeth all things to grow & nourish. But for this present time I pass over for to speak of other matter though philosophers ensiewen better plato than Arystotle. Thus said they that them seemeth. & they spack so high like as afore is said. that few clerks might attain to come thereto/ and for to abridge it. he is not that might parfyghtly know what it is/ safe god that all knoweth & that all seeth/ And that first would establish for taccomplyssh all things/ hereby may well be known that god is of moche great puissance/ And it is of him a right great thing when he of nought & without travail created and formed so excellent a thing & so high & noble awerke. And therefore would he himself create & make man to the end that he might be so mighty & have such wit & understanding in himself that he knew by nature that which might grieve him in his soul. & live unto our lord. for if he will justly & rightfully conduit himself. he may well bring his heart to that. that nature shall not mow grieve him in no manner. And therefore were founden the seven sciences or arts. For to take away the evil thoughts that might bring a man to the death. which they may destroy by the sciences. And thus may one change his evil estate/ by the teachings of a good master. and therefore it is good for to haunt among the virtuous men/ For their men may learn & profit in diverse manners. Thus then is he wise that is prudent in such manner that after his death he hath the better/ and that god receiveth him in gree Thus than he shall have done more for his owen profit than for an other. This knew all men certainly. For he shall receive all the we'll. And moche is he a fool that so much louy● his body that he forgetteth to save his soul. Which god hath lent to him pure and clean to th'end that he should render it such again at his death. And that he govern him not in such wise that by his culpe and default defoul him in sins/ he that so conduiteth himself doth in like wise as the evil servant died/ to whom the master delivered his bezants for to multiply in good But he died not justly as he that was of evil faith wherefore the master seeing the untruth of him chased him away fro him And ever after he had shame & reproach like as the gospel witnesseth & to us wherceth/ Alle in likewise shall it be of them that leave the good grain/ for the chaff/ these been they that suffer their souls to perish for the pleasance of their bodies/ of which all evils come to them herewith for this present I leave the declaration of the seven sciences and of nature/ & purpose by the grace of god to devise the fashion of the world how it is by nature made & portrayed of god/ which of one only will created and form the world and all that is thereof appendent. Now intend ye to this that we say to you/   

¶ Of the form of the firmament Capitulo/ xvᵒ.  
GOd formed the world all round. like as is a pelette/ the which is all round. and he made the heaven all round which enuyroneth and goth round about the earth on all parties holy without any default all in like wise as the shell of an egg that environeth the whit all about. ¶ And so the heaven goth round about an air/ which is above thayer the which in latin is called Hester/ this is as much to say as pure air and clean/ ¶ For it was made of pure and of clear purity/ This air shineth night and day of resplenduer perpetual/ And is so clear and shining that if a man were abiding in that part/ he should see all one thing and other And all that is fro on end to the other also lightly or more as a man should do here beneath upon the earth there only length of a foot or lass yet if he had need. all in like wise I say to you. who that were there he might see all about him aswell far as nigh. the air is so clear & net/ Of this hester th'angels taken their bodies and their wings/ when our lord god sendeth them in message hither low in to th'earth to his friends. When he will show to them any thing. And therefore seem they to be so clear to sinful men in this world/ that their eyen may not suffer the resplendour ne behold the great clearness as they that been full of obscurte and darkness/ that is to say of sins and of iniquities of which they been replenesshid/ And it happeth oft-times. that when angels been comen to any man in any place by the will of god for to say and show their messaye/ that whiles th'angel speaketh to him He falleth to ground as he were a sleep or in a trance/ and him seemeth he heareth not the word of th'angel but as he dreamed/ And is mute without speaking/ unto the time that th'angel repaireth again. Then when he is awaked/ and comen again to himself/ he remembered well the saying of th'angel/ and what he had showed to him. Thus I say you for truth that no bodily man. may not sustain for to see him in no manner/ for so moche as a man is made of heavy matter/ Ne no bird ne fowl be he never so strong ne so well fleeing may not suffer to be there. but that him behoveth to come down as soon as a stone. till that he come in to thayer where he may repryse his fleeing/ if he were not abashed to descend. for there may nothing abide. but if it be thing espirytuell/ ne may not live there/ For no more than the fish may live in this air where we been in ne sustain him/ but right soon must die/ and shortly perish. but if he be continually nouryssed in the water. All in likewise I say you of us/ For we may not move in this air perpetual ne live ne dwell there as long as we have the body mortal/   

¶ How the four Elements been set/ Capitulo/ xvjo.  
THis clearness of which we have spoken. which is called air spiritual/ And where the angels take their array and atourement environeth all about the world/ the four elementis which god created and set that one with in that other/ ¶ Of which that one is the ffyre/ The second is thayer. The third is the water. And the fourth is th'earth/ Of which that one is fastened in that other. And that one sustained that other in such manner as th'earth holdeth him in the middle. The fire which is the first/ encloseth this air/ in which we be/ And this air encloseth the water after the which holdeth him all about the earth. all in like wise as is seen of an egg and as the white encloseth the yolk/ And in the middle of the yolk is also as it were a drop of grease which holdeth on no part/ And the drop of grease which is in the middle/ holdeth on neither part/ By such and semblable regard is the earth set in the middle of heaven so just and so equally. that as fer is the earth fro heaven fro above as fro beneath For whersomever thou be upon th'earth thou art like far fro heaven. like as ye may see the point of a compass which is set in the middle of the circle/ that is to say. that it is set in the lowest place/ For of all forms that be made in the compaas/ always the point is lowest in the middle/ And thus been the four Elements set that one within that other so that the earth is always in the middle/ For as much space is always the heaven from under earth as it appeareth from a 'bove This figure following on that other side of the leef showeth the understanding thereof. and deviseth it plainly/ and therefore ye may take heed thereto/   

¶ How the earth holdeth her right in the middle of the world Capitulo. xvijo.  
FOr as much as th'earth is heavy more than any other of thelementis/ therefore she holdeth her more in the middle. and that/ which is most heavy abideth about her/ for the thing/ which most weigheth. draweth most lowest/ And all that is heavy draweth thereto/ And therefore behoveth us to join to the earth/ and all that is extrayt of th'earth/ if so were/ & might so happene/ that there were nothing upon th'earth/ water ne other thing that letted and troubled the way. what somever pate that a man would he might go round about th'earth/ were it man or beast above and under. which part that he would like as a fly goth round about a round apple In like wise might a man go round about th'earth as far as th'earth dureth by nature. all about so that he shield come under us/ And it should seem to him that we were under him/ like as to us he should seem under us for he should hold his feet against our/ And the heed towad heaven/ no more ne lass as we do here and the feet toward th'earth. And if he went always forth his way to fore him he should go so far that he should come again to the place fro whence he first departed. And if it were so that by adventure two men departed that one fro that other And that one went allway toward the east/ & that other toward the west/ so that both two went equally/ it behoved that they should meet again in the opposite place fro where as they departed. And both two should come again to the place. fro whence they moved first/ For thenne had that one and that other go on round about the earth above and under/ like round about a wheel that were still on th'earth in like wise should they go about th'earth. as they that continually drew them right toward the middle of th'earth for she fasteneth all heavy thing toward her/ & that most weigheth most draweth & most ner holdeth toward the middle/ For who moche depper one delveth in th'earth. so moche heavier shall he find it & for to understand this that j have devised to you here tofore of the goings of the flies about thapple. & of the men about th'earth In like wise may ye see all the manner & fashion by these two figures the which been here to you represented and showed all entirely/ dij.  
BBut for to understand the better & more clearly conceive/ ye may understand by another ensample if the earth were departed right in the middle in such wise that the heaven might be seen through/ And if one threw a stone or an heavy plomette of lead that well weighed when it should come in the middle and half way through of th'earth/ there right should it abide and hold him for it might neither go lower ne arise higher. But if it were that by the force of the great height it might by the might of the weight in falling fall more depper than the middle. but anon/ it should arise again in such wise that it should abide in the middle of th'earth/ ne never after should move thence/ For then should it be equally overall under the firmament which turneth night and day/ And by the virtue and might of his turning nothing may approach to it that is poysant & heavy/ But withdraweth always under it/ of which ye may see the nature and understanding by this present figure. on that other side/  
ANd if there the were pierced through in ij places of which that one hole were cut in to the other like a cross and four men stooden right at the four heads of these ij hooles one/ above/ & another bineth. & in like wise on both sides and that each of them threw a stone in to the hole whether it were great or little each stone should come in to the middle of th'earth. without ever to be removed fro thence. But if it were drawn away by force/ & they should holden them one about another for to take place everich in the middle of th'earth & if the stones were of like weight. they should come thereto all at one time assoon the one as that other/ For nature would suffer it none other wise. & that one should come against another as ye may ANd if their weight & ¶ plainly see by this figure powers were not equal fro the place fro whence they should fall/ that which were most heavy/ that should sonnest come to the middle of th'earth. & other should be all about her as this second figure showeth plainly on that other side/ ANd so moche may be cast therein that the hooles may be full like as they were to fore/ as ye may playnli see in this figure. which showeth to you the plain troth now this sufficeth ynouh hereof/ & here after we shall speak of other things/   

¶ What the roundenes of the earth is. ca xviijo.  
NOw than ne please it you to here for to devise plainly to you how the earth is round. Who that might mount on high in thayer & how that might behold by valleys & by plains the hyenes of the great mountains/ & the great & deep valleys the great waves of the See & the great floods they should seem lass t'appear unto the greatness of the earth than should an here of a man do upon an apple. or under his figure/ For neither mountain ne valley. how somever high ne deep it be taketh not away fro th'earth his roundness no more than the gall leaveth to be round for his prickies/ For it behoveth the earth to be round. For to amass the more people. and we shall say to you here after how the world must needs be round/   

¶ Wherefore god made the world all round. Caplo. xixᵒ.  
GOd formed the world all round/ For of all the forms that be/ of what diverse manners they be/ may none be so plenere ne receive so moche by nature. as may the figure round. For that is the most ample of all figures that ye may take example by. For there is none so wise ne so subtle in all things ne so much can understand that may for any thing make a vessel be it of wood or of stone/ or of metal that may be so ample ne that may hold within it so moche in right quantity as shall do the round/ Ne figure that any may make may so soon move ne so lightly make his torn to go about. that any man can understand. but that it must take other place than this to fore/ safe only the round which may move round without taking other place/ for she may have none other than the first. Ne pass one only line or ray fro the place where she holdeth her in whereof ye may see the nature by a figure squared set within a round or another which is not round And make them both to torn. the corners of them that been not round shall take divorce places that the round secheth not/ And that may ye see by these iij. figures in one which been here/ of which that one is round all about & that other twain ye may see squared/  
YEt is there another thing that there is no thing under heaven enclosed of what diverse fashion it be/ that may so lightly move by nature as may the round/ And therefore god made the world round. to this end that it might best be filled on all parties For he will leave nothing void/ and will that it torn day and night For it behoveth to have moving on the heaven. which maketh all to move For all mevynges come fro heaven. therefore it behoveth lightly and swiftly to move. And without it there is nothing may move/   

¶ Of the mevynges of heaven and of the seven planets & of the lytylnes of th'earth unto the regard of heaven. Caplo. xx  
our lord god gave moving unto the heaven/ which goth so swiftly and so apertly/ that noman can comprise in his thought. but it seemeth not to us for his greatness/ no more than it should seem to a man. if he saw fro far an horse running upon a great mountain it should not seem to him that he went ne only paas/ And for so much as he should be most far fro him so much the lass/ should he seem to go/ And the heaven is so much high and far above us that if a stone were in thayer as high as the stars be/ And were the most heaviest of all the world of lead or of metal/ And began to fall fro an high above this thing is proved and known. That it should not come to th'earth till th'end of an hundred year so moche and far is the heaven fro us. The which is so great. that all the earth round about hath nothing of greatness ayest the heaven no more then hath the point or prick in the middle of the most great compaas that may be ne to the greatest circle that may be made on th'earth/ And if a man were above in heaven/ and beheld and looked here down in the earth/ And that all the earth were brenning all in cools flaming & lighted. it should seem to him more little/ than the lest star/ that is above seemeth to us here in th'earth/ thawh we were on a mountain or in a valley/ and therefore it may well be known. that the heaven must lightly move. when it maketh his torn & goth round about th'earth in a day & a night/ like as we may apperceive by the son/ that men see in the morning arise in th'orient or in the east/ & goth down in the west/ & on the morn early we see him come again in the east/ For thenne he hath performed his course round about th'earth. which we call a day natural/ the which containeth in him day & night Thus goth and cometh the son the which never shall have rest/ ne never shall finish to go with the heaven. like as the nail that is fixed in the wheel. the which turneth when she turneth. But by cause that it hath moving against the course or torning of the firmament/ ¶ We shall say to you another reason/ if a fly went round about a wheel that went round itself. And that the fly went against it/ The wheel should bring the fly with her/ And so should it fall that the wheel should have made many tornes/ whiles that the fly should make one torn. and ere she had gone round about the wheel unto the first point/ So ye must understand that in such manner gone the moan & the son. by away that is commune to the seven planets that been on the heaven/ which all go by the same way allway toward the east/ and the heaven turneth toward the west. like as nature leadeth him/ Thus & herewith the first party taketh his end of this present book. And shall follow for to devise of the second party of th'earth & of the form of the firmament/   
¶ Thus endeth the first party of this present book/   


¶ Here after bygynneth the second party of this present book. and declareth how th'earth is divided and what party she is inhabited/ Capitulo primo.  
Sith that the earth is so little as ye have herd here tofore devised little may we praise the goods thereof unto the regard of heaven. alas than men do dung against fin gold. or against precious stones/ how well that in th'end that one and that other shall be of no walewe. but for so much as we being in this world us seemeth that the earth is much great we have declared to you as well the roundenesse as the greatness to our power & that shortly. sith we have understand how the earth is round on all parts as an apple. Nevertheless it is not inhabited in all parties which is well known. of no people of the world/ And it is not inhabited but in one quarter only like as the philosophers have ensearched/ which put for to know it great travail & estudye and therefore we shall devise it all about in four parties/ of which ye may take ensample by an apple/ which shall be parted by the middle in four parties right of length & of breed by the core/ and pair a quarter. & stretch the apparel for to see & understand the fashion in plain earth or in your hand/  
ANd in the end of this line/ Like as she gooth right by line/ We may see a city which is called Aron it is set in the middle of the world. and was made all round there was founden first astronomy by great study/ by great mastery/ & by great diligence/ This place Aaron is named the right midday as she that is set in the middle of the world that other heed of this line. which gooth right toward the lift side. is called septentrion that is to say north and taketh his name of the seven stars/ and turneth toward another star that leadeth the mariners by the see/ In that other line that is the middle/ which the south cutteth in the end toward the east as the auctors say is paradis terrestre. where adam was in sometime This place is called orient that is to say east For fro thence cometh the son which maketh the day about the world. And that other heed is called occident that is to say west. For there the day faileth and wexith dark when the son goth down there. thus and by this reason be named the four parties of the world of which the first containeth the east. The second the west The third the south. And the fourth the north. & this that we ens●ygne you ye may see by this figure tofore on that other side  
these four parties that I have declared to you. which been set in a quarter of all the earth of the world ought to have a round form/ For reason and nature give that all the world be round/ ¶ And therefore understand ye of this quarter as it were all round ¶ Now make we then of this quarter a circle that is all round & all hool/ & let us set in the middle of this line that showeth the east & the west for to set the parties in her right as this present figure that here is representeth showeth to you plainli  
AFter late each party be turned toward his name in th'earth/ of which each shall be the fourth part/ & this present figure is ensignment and demonstraunce certain and true without any variation ne doubtance.   

¶ What part of th'earth is inhabited Caplo. ijo.  
That other part is called europe. & taketh his name of akynge king called europes/ the which was lord of this country/ & therefore it was so called. And it endureth fro the west unto the north. & marcheth unto asia the great/ that other part is affryque which stratcheth fro the south unto the west & affryque hath his name of helbe/ & is as much to say as born away like as this figure deviseth in iij. parties of which figure this is the demonstrance/  
OF these three parties of the world here tofore named holden every many regions & many coutreees/ of which or at the lest of the most noble party we shall declare the names/ & how the beasts that been there been most commonly called. Thus we shall say to you the conditions & forms of some/ & in especial of them that been most seen by men/ And first we shall speak of the people of the contrees/ And after of the beasts and fishes like as the book deviseth to us out of which is drawn this Map mundi/   

¶ First of paradis terrestre. and of the four great floods that depart fro thence/ ¶ Capitulo/ iijo.  
THe first region of Asia the great is paradise terrestre. This is a place which is full of solace/ of playsances and of delyces/ so that none that is therein may be grieved ne have none evil in no manner of the world. In this paradies is the tree of life/ and who that had eaten of the fruit. he should not die as long as the world endureth. But noman living may come thither/ but if our lord god or his angel conduited and brought him thither. For all round about/ it is enclosed wyw fire brenning the which goth flaming unto the clouds There within sourdeth and springeth a fountain or well which is divided in to four floods/ Of whom that one is called ungages that runneth a long through the royalme of Ind And departeth in to many arms or braces. It sourdeth of the mount that is called Ortobares/ the which is toward th'orient/ and falleth in to the see occian/ The second of the four floods is named gyon. or nylus/ Which entereth in to th'earth by an hole. and runneth under the earth so far that it resourdeth in to the long see/ which environeth all Ethiope so that it departeth in to seven parties/ and goth running by egypt so long that it cometh and falleth in to the great see/ The other two floods of which that one is called Tigris. and that other eufrates sourden in hermenye nigh unto amoche great mountain which is named partheacus And these two floods traverse many great contrees so lon till they meet in the see moyen where both two fall inn like as their nature requireth On this side paradise terrestre all about been ●●ny diverse places without any resort For none may dwell there ne find place to live in/ But there be plenty of evil beestis which been fires and crymynel and of many guises there been. There been giants rowh and heery which devour and eat all thing as wolves done. And many other wild beasts.   

¶ Here speaketh of ynde & of things that be found therein/ Capitulo iiijo.  
AFter comen the contrees of Ind which take their name of a water that is called Ind/ which sourdeth in the north. The Indes been closed with the great see that environeth them round about. In Ind is an isle named Probane wherein been founded ten cities and plenty of other towns. where as every year been two summer's & two winters/ And been so attemprid that there is always verdure/ & upon the trees been continually flowers l●euis and fruit And it is much plenteous of gold and silver and moche fertile of other things/ There be the great mountains of gold and of precious stones and other richesses plenty/ but noman dare approach it for the dragons and for the griffons wild which have bodies of lions/ fleeing which easily bear a man away armed and sitting upon his horse When he may seize him with his claws and ungles there been yet plenty of other places so delectable so sweet and so spiritual that if a man were there in/ he should say/ that it were a very paradies/   

¶ Here followeth the diversities being in the land of Ind Capitulo/ vo.  
THere is in the land of Ind a right great mountain that men call mount capyen/ and it is a moche great region/ There been a manner of people without wit and without discretion/ Which the king Alysander enclosed therein/ And been named goths and magoths or gog or magog/ they eat flesh all raw be it men or wymyn or beasts as men would/ mad or demonyacks/ This Ind of which I you reheree containeth xiv regions/ and in everich of these regions been moche people/ And also there is therein great trees and so high that they touch the clouds/ And there dwelleth people that been horned/ and are but two cubits high/ And they gone to gydre in great companies For oft they fight against the crane's/ which them assaylle/ But with in seven year they become aged & old that they die for age/ This people is called pygmans'/ and been as little as dwarves/ right nigh unto this country groweth pepre all whit/ But the vermin is there so great that when thyy would gather & take it they must set fire therein for to drive away the vermin/ And when it is so brent/ the pepre is founden all black soorchid and crispe/ ye been there other people which been called groin and bragman which been fairer than they tofore named/ that for to save another's life. will put them in to a brenning fire/ There is yet another manner of people/ the which when their faders and moders or their other friends been passing old & eaged. they slay them & sacryfye them/ be it wrong or right and eaten their flesh and hold them for meschaunt and nygardis that so do not to their friends/ For they hold this manner among them for great weal great worship/ and for great largesse/ And therefore each of them use it/ Toward ye●est is another manner of people that worship the son only and taketh it for their god for the great goods that come there by. And by cause that in all the world they see none so fair a thing to their seeming/ they believe in it as their god. Yet been there other people that been all rough/ which eaten fish all raw and drink water of the salt see/ Toward this same country is a manner of people that been half beasts and half men/ yet been therein that party other people which have on one foot viii toes. In these contrees is great number of beasts right dreadful and terrible/ which have bodies of men and heeds of dogs. And have so great ungles or claws that arrest all that they can hold and cloth them with the hides and skins of beasts. And have such manner of voice as barking of dogs. Yet been there other called Cyclopyens which pass by running the wind. & have only but one foot/ of which the plant is so right long and so broad. that they cover them there with fro the shadow. when the heat cometh over sharp on them/ Another manner people there is/ which have only but one eye. & that standeth right in the mids of the front or forehead which is so reed and so clear that it seemeth properly fire brenning. And there also been found another manner of people that have the visage & the mouth in the middle of their breast/ and have one eye in every shoulder. and their nose hangeth down to their mouth/ And have brestles about their mosel like swine. yet been there founden toward the river of ganges a manner of strange people and courteous. which have the right figure of a man. which live only by the odour and smelling of an apple only/ And if they go far in to any place. they have need to have the apple with them/ For if they feel any stench evil & styneking & have not thapple/ they die incontinent/   

¶ Of the serpents & of the beasts of Ind/ Ca. vjo.  
IN Ind been plenty of serpents. which been of such force and might/ that they devour & take by strength the hearts and bucks. Yet there is another manner beast which is called Centyoore which hath the horn of an heart in the middle of his face/ And hath the breast and thighs like a lion/ and hath great ●eris & feet like an horse/ And hath a round mouth/ his mosel is like the heed of a Bear And his eyen been nigh that one that other/ and his voice is moche like the voice of a man/ Another beast men find there moche fierce. which hath the body of an horse/ the heed of a wild boor. and the tail of an elephant. And he hath two horns which every is as long as a cubit Of which he set that one upon his back whiles he fighteth with that other. he is black and a moche terrible beast and meruyellous memory/ And is both in water & on the land/ There been also seen bollies which been all white/ They have great heads. & their throat is as wide & broad that it endureth from that one ear to that other & have horns that remove about him so that noman may tame ne daunt them Another manner of beasts there is in Ind that been called mantycora/ and hath visage of a man/ & three huge great teeth in his throat/ he hath eyen like a good & body of a lion tayll of a scorpion and voice of a serpent in such wise that by his sweet song he draweth to him the people and devoureth them/ And is more deliverer to go/ than is a fowl to flee/ There is also a manner of Oxen or buefs that have their feet all round and have in the middle of their front iij horns/ Yet is their another beast of moche fair corsage or shape of body which is called monotheres/ which hath the body of an horse/ and feet of an Olyfant/ heed of an heart and voice clear and high and a great tail/ And hath but one horn/ which is in the middle of his forehead. which is four foot long right and sharp like a sw●rd and cutting like a razor/ And all that he attaineth to fore him and toucheth is broken & cut/ for truth this beast is of such condition that by what somever engine he is taken/ of great desdayn he suffereth to be slain and died/ But he may not be taken but by a pure virgin which is set to fore him where as he shall pass/ the which must be well and gently arrayed/ then cometh the be'st unto the maid much simply/ and sleepeth in her lap/ and so he is taken sleeping/ In Ind been there other beasts great and fierce which been of blue colowr/ & have clear spots on the body/ and been so right strong and crymynel that no men dare approach them/ and been named tygris. & they run so swiftly. and by so great might that the hunters may not escape fro them in no wise. but if they take mirrors of glass and cast them in the way where they shall run For the tigris been of such nature/ that when they see their semblance they ween that it be their fawns thenne gone they about the mirrors so long till they break the glass and see no more. in which while the hunter's escape fro them that been there. And sometime it happeth so of these tigers that they think so long and behold their figures that otherwhile they been taken so looking all quick and living Yet been there other beasts which been called castours which have this nature in them. that when they been honted for to be taken. they bite with their teeth their own genitors or ballocks/ and let them fall/ and thus they ghelde themself/ For they well know. that for none other thing they be hunted. Also the● groweth another be'st like a Mous/ and hath a little mouth and is named musk or muskaliet/ In this country been the dry trees that spoke to Alysa undre the puissant king/ Another beast there is that men call Salemandre which is fed & nourished in the fire/ This Salemandre beareth wulle/ of which is made cloth and girdles that may not burn in the fire There been yet myes the which been as great as cats and also swift in running/ Toward th'orient been the lions which have more strength and might. in their breasts tofore and in all their membres than any other beast have. And they come to feed their fawns the iij day after they have fawned. as they that were deed and been as raised again from death & when they sleep they hold their eyen open & when the hunters hunt them they cover the traas of their feet with their tail/ They shall never do harm ne grief to man/ but if they been angered/ And when they be assailed they defend them/ And when he that keepeth them beat and chastiseth a little dog to fore them/ they fere and doubt him like as they knew him well and the lioness hath the first year five fawns and every year after following one lass unto her end so declining. There is another beast which is little/ and is so terrible and redoubted. that no best dare approach it. and by nature the Lion doubteth and fleeth from it/ For of it sleeth the lion/ ¶ In this party converseth and repaireth another best which is of diverse colours by spots white black. green. blue. and jelow like as it were painted/ and is much proper and is called Panthere/ and there cometh out of his mouth so sweet a savour and breath/ that the beasts go following after it for the sweetness of his body/ safe the serpent. to whom the sweet smell grieveth in such wise that oft the serpent dieth/ and when this beast is otherwhile so filled and full of venison that he hath taken and eaten/ He sleepeth iij days hool without a waking/ And when he awaketh. he giveth out of his mouth so sweet a savour and smell/ that anon the beasts that feel it seek him/ This be'st hath but once young fawns/ And when she shall fawn. she hath such distress and anguish that she breaketh with her nails and renteth her matryce in such wise that her fawns come out. And never after when the matryce is rent and broken they engender ne bring forth fawns. There is a manner of mares that conceive of the wind/ and been in a country that is named Capydoce/ but they endure not but iij year/ In this country been the Olyphaunts which is a be'st great strong and fighting. And when the see their blodshedde to fore them. they be most courageous & most strong and fight in all places and all battles upon this olyphaunts were wont to fight the people of Ind and of pierce/ For an elephant berett, well a tower of wood upon his back full of men of arms when it is well set on & firmly/ And they have to fore them in manner of boyell great and large/ which they eat. by which they run on men/ & have anon devoured them. king alysandre which was a good clerk and prince of great recommendation & that went in to many contrees for to search and inquire the adventures more than he died to conquer then when he should fight against them that had taught and learned thelephants to fight in plain land/ he died do make vessels of copper in form of men/ and died do fill them with fire brenning/ and set them to fore him to fight against them that were upon thelephants/ And when thelephant cast their boyel by which they slew the people upon the men of copper/ feeling that they were so hoot that they burned them/ then they that were so taught would no more approach though men for doubt of the fire/ For they thought/ that all men had been as hoot. as they were of copper. which were full of fire/ And thus king Alysander as a sage prince eschewed the paryll and danger of these olyphauntes. And conquered this wild people/ & in such wise dompted thelephants that they durst do no more harm unto the men. The olyphauntes go moche simply & accordingly together. And when they meet and encounter each other They bow their heads that one to that other like as they entresalewed each other. They be right cold of nature/ whereof it is so that when one putteth upon the tooth of ivory a linen cloth and brenning cools there upon the linen cloth shall not burn/ for assoon as the cool feeleth the cold he quencheth the ivory is so cooled. the tooth of an olyfant is ivory/ Thelephant have never young fawns but ones in long time/ and they bear them two year in their flanks/ an elephant liveth ●CC year/ He doubteth & feareth the weasel & the culeuure & dreadeth vermin/ if the culeuure clive & be on the olyphaunt. it departeth not till it hath slain him. she fawneth her fawns & hideth them where is no wood & fawneth in the water/ For if she lay on th'earth she should never arise ne relieve/ for as much their bones been all hool without joints from the belly unto the feet/ & when thelephant will sleep/ he leaneth unto a tree & there sleepeth standing/ And hunters that seek them and know the trees to which they leanly when they sleep/ then when they have founden them/ they saw them low by the ground almost a sondre/ that when the elephant cometh and knoweth nothing thereof and would sleep and leaneth to the tree. and anon he falleth with the tree unto the ground and may not relieve himself/ then he beginneth for to bray cry and wail. that sometime there come many olyphauntes to him for to help him/ And when they may not redress and raise him they cry and bray and make a marvelous sorrow/ And they that been most little and small go about for to lift and raise him to their power in such wise that other while they lift and raise him up/ but when they may not raise ne relieve him. they go on their way wailing and making great sorrow and leave him/ And the honters that been embusshed by. come and by their engines that they have propyce for the same take him thus by this subtlety been thelephant taken/ within the river & flood of Ind named Ganges gone the eels by great renges which been CCC feet long & been good meet to eat at need Many other beasts perilous & terrible been there in inde as dragon's serpents & other diverse beasts which have feet heeds/ and taylles diverse/ There been the basylycocks which have the fight so venomous that they slay all men And in like wise do they all fowls & beasts. he hath the heed like a cock and body of a serpent/ he is king of all serpents. like as the lion is king above all beasts. he is whit rayed here and there. There is neither herb ne fruit on the earth whereby he shall pass/ ne the trees that been planted but they shall perish. if he have bite or slain beast or other thing. Never other best dare approach it/ There is in this region another manner of serpents that have horns like a sheep/ There groweth a be'st named aspis that may not be deceived ne taken but by charming/ for he heeryth gladly the sown/ But assoon as he heeryth the charm he putteth his tail in his one ear/ and that other layeth to the gronude doubting to be deceived by the charm/ Other serpents there be named tigers which been taken all quick by force of engines. And of them men make treacle/ Which deffeteth and taketh away other venom/ ¶ Other worms there grow there which have two arms so long and so diverse that they beat and slay the Olyphaunts ¶ This worm liveth right long/ And when he is old and feeleth him feeble/ he consumeth himself by fasting/ And suffereth to be enfamined so over moche that little abideth of his body/ ¶ Then he goth in to a little whole of some stone which is well straight and then he putteth himself out with so right great distress/ that his shin remaineth all whole. ¶ And there groweth and cometh on him another skin/ And thus reneweth his age as a wise beast that he is/ There been plenty of other serpents that have many precious stones in the heads and in the eyen/ the which been of right great virtue for them that might have them and ●ere them/ Now we shall devise to you of stones that grow in Ind & been there founden/   

¶ Here followeth of precious stones and of their virtue which grow in Ind/ Capitulo seven  
IN Ind groweth the admond stone/ which is a stone charged with many great virtues/ she by her nature draweth to her iron and maketh it to cleave to it so fast that it may uneath be taken fro it for the virtue that is in it The diamond groweth also in Ind all hool/ & it may not be broken in pieces ne used/ but it be by the virtue of the blood of a ghoot all hoot/ yet grow there other stones of many diverse fashions & virtues the which been of moche noble recomendation renomee and of moche fair virtue/ & first I shall speak of the Emerawde which is so pleasant to the eye/ that it reconforteth all the sight of him that it beholdeth In like wise groweth in Ind an other stone the which is called carboncle. the which by night or if it be in dark place & obscure/ it shineth as a coal brenning/ Also there grow sapphires which by their virtue take away the swelling & redness of the eyen/ There groweth also a stone called topas which is of colour like unto fyn gold and also is of high virtue/ yet also there grow there rubies/ which is a stone much praised and loved among the people/ & is also of right more great valewre and virtue than is the topas/ he rejoiceth the sight and comforteth it moche and specially to them that bear it yet been there also in Ind plenty of other manner stones which have in them much fair virtues and bountes/ And who that will more know of their virtues & bountes may read in the book called lapydare in which he shall know the names & virtues/ For now at this time we shall make an end of this matter/ for to recount you the contrees & royaomes of Ind/   

¶ Here followeth of the contrees and royalmes of Ind Capitulo/ viijo.  
IN Ind is plenty of great contres marvelously. which been peopled with diverse manners of people and of great plenty of beasts of many diverse fashions and conditions/ among all other there is a country named pierce and containeth xxxiij regions of which the first is the royalme of Perse. where as a science called. necromancy was first founden which science constraineth the enemy the fiend to be taken and hold prisoner/ In this country groweth a pese which is so hoot it skaldeth the hands of them that hold it/ and it groweth with increasing of the moan and with waning is descreceth at each time of his ●ours/ It helpeth well to them that been nygromancyers After this royalme is another which is called mesopotamy/ wherein Nynyue a city of great seynourye and mighty is set and establysshid which is iij days journeys of length and is much large & brood. In babylone is a tower that sometime was made by great pride of which the wallys been marvelously great strong/ and high and is called the tower of babel/ It is of height round about four M. pace unto the highest/ In the region of Chaldee was first founden astronomy/ In this region is the land of Saba/ and thereby is the region of tharse/ And after is that of Arabia of these iij regions were lords and princes the three kings that offered to our lord saviour Ihesu christ gold/ incense/ and Myrrh/ That time when he lay in the crib after his blessed nativity as he that was the son of god. And this knew they by their great wit and understanding of astronomy in which they were endowed and founded. ¶ In this region of Arabe groweth th'incense and the myrrh/ And there been therein many peoles and diverse folk/ There is also in Egypte a region which is called assyrye/ And the region of fenyce is there which taketh his name of a bird called fenyx/ of which in all the world is on this day but only one a live. & when he dieth anon groweth another of himself. He is great and much fair of Corsage and hath a crest on his heed/ like as the peacock hath. The breast and the gorge of him shineth and draweth toward the proper colour of fyn gold/ And he is along the back also reed as a rose/ And toward the tail he is of the colour of azure like unto the heaven when it is pure and clear/ and when he is old & eaged he withdraweth him unto an high & marvelous fair place/ or montaygne where as sourdeth a fountain right great and large. and the water fair and clear. and over the well groweth a fair tree and great/ which may be seen fro fierce. & he maketh upon this tree his nest and his sepulture right in the middle of the tree/ But he maketh it of spices of so right great odour that there may be founden no better/ And after he adressyth him in his nest when he hath all performed it. he then beginneth to move and to beat his wings against the son so fast & so long/ that a great heat cometh in his feathers in such wise that it quykeneth of fire and brenneth all round about his body that he is on a clear fire/ And thus the fire brenneth and consumeth him all in to ashes/ and out of these ashes and powder groweth again another bird all living semblable to him ¶ After this region of fenyce is the royalme of Damas' where as good truytes grow/ And after Damas' is founden the region of Anthyoche where as be founden great plenty of Camels/ ¶ After cometh the country of Palatyne/ & after that samary. then sebaste. & then Pentapolye where sometime were founded two mighty cities that one called Sodom and that other Gomor/ the which god would they should perish for the great and enorm sins that they commised/ on this parteis the deed see in which is nothing that beareth life/ there is a country that men call Ismaelyte/ which is inhabited by xii manner of people. & after this then is Egypte the great where it never raineth & containeth xxiv people's/ another region there is that which cometh toward the north in which there dwelleth noman/ but women which been as fierce as lions/ And when need is they fight freely against the men They go armed as knights in battle/ & bring down their enemies without sparing/ they have fair tresses of their here which hang down behind them/ And they be garnished with great provesses in all their works & affairs/ And been called amazons/ But they have men nigh to their country dwelling/ Whom they every year fetch for to be in their company viii or xv days long and suffer them to know them carnelly so long that they suppose that they have conceived/ and then depart the men fro that country And gone again thedyr that they come fro/ and when these women have childed. if it be a daughter they retain her with them/ And if it be a son they nourish it five or two year/ and after send it out of the country yet in other places been many fair ladies which in battles/ & in estowes use all their Arms of silver for lack of iron and of steel. of which they have not. In the woods of Ind been other women the which have their beards so long that they come down to their paps/ They live by wild beasts/ and cloth them with the skins of the wild beestis/ & cloth them with the skins of the same beestis/ And there been men and women all naked and also rowhe as beeres & been dwelling in caves in the earth. And when they see other men they hide them in the caves so that they appear not out/ Other people there been that been also rowhe as swine and whining/ And there been other women rowh also like unto the men/ but they been much bestial & white as snow/ their teeth been more like unto hounds than to other & dwell & abide well in the water/ Another great region there is in which dwell xliij peoples. there been the birds which been full of deduyte/ of whom the pens shine by night like unto fire. There been popen gayes which been green & shining like peacocks which been but little more than a jay/ of whom as men say. they that have on each foot five claws been gentle & the villains have but three. he hath a tail longer than a foot/ & abecke courbed & a great tongue & forked/ who that might have one he might well learn him to speak in the space of ij year/ Another bird there is in this country is named pelican/ and all hoor when he leaveth his chickens and cometh again to find them as is of need/ him seemeth that they been all deed/ then he smiteth himself with his bill in his breast till that the blood springe out. whereof he raiseth again to life his birds/ In armeny is a manner of people that have all their here white. In these parties is a moche high mountain where upon the ark of No abood and rested after the flood was passed/ After cometh the province of Ind the lass which is all environed with the see wherein been many regions of whom for this present time we will not declare the names/ In this province of Asie is the region of dardan. And the country of ffrygye in to which paris when he had ravished helen brought her to wherefore the puissant city of Troy the great was at thempryse of the greeks destroyed by fire and glaive/ This city was set at one of th'ends of grece/ In these party is set the noble city of lychaonye/ And nigh to the same standeth another city called Cayer by which runneth the great flood name herme of which the gravel is of gold all shining/ from this part toward th'end of egypt cometh to us the payllole which is of fyn gold. There is toward th'orient on that other side a manner of people that sometime descended fro the jews. and been people of their condition vile. fowl/ and stinking. they have no wives wedded ne hold no concubines ne other for as much as they may not believe that women may hold them to one man only without to double them with other/ And therefore they set no store by women/ but only that they may have generation/ Another manner of peoole there been in this province which been called barbaryns/ & been also called Jacobins. For jacob was auncyenly their master & been christian men corrumped by the marriages & alliances that they do & make with the saracens which on that one side march on them/ these barbaryns' pourpryse well xl. royames/ In no wise they believe that confession be vayllable to show it to any man safe to god only/ when they confess them to god they set by them fire and incense. And they ween certainly that their thoughts go up unto our lord in this fumee but it is not so as they believe/ but they misbelief saint johan baptist the which first baptized them/ For to fore all things they behoved to say their ●ynnes to himself/ And after they received of him baptism/ For saint johan baptest saith himself that when one telleth his sins to another that may be a sinner as he is/ this shame that he hath to say his sins is turned to him in stead of penitence. and is to him allegiance of his sins/ and him aught by reason the sooner to abstain him fro singing/ seen that he must show them to another man/ By which he may ha●e of our lord remission and pardon of his sins and inyquitees/ this witnesseth to us saint johan baptist/ the which by the holy and blessed sacrament of baptism rendereth us quite against our lord god of our sins/ And that we may be purged by very confession/ good contrition and full satisfaction every after his power/ therefore these Jacobins been grettely deceived/ For they have evil retained the wholesome doctrine that saint john baptist taught them/ In this region is another manner of people christian that believe a little better in god and been strong & mighty in battle/ The sarazens doubt them moche And dare not misdo them/ but been to them sweet and amiable. these people be named Georgyens'/ and been good christian men. And been enclosed round about with feloun & misbelieved people. And they been called as a fo●e is said georgyens. by cause they cry always on saint george in battle in estours and in recountres against the saracens. And also they worship and love him above all other seyntes/ They have all crowns shaven on their heeds/ But the clerks have them round/ & the lay people have them square/ when they go to Iherusalem for to worship the holy sepulture of our lord Jesus'/ The saracens dare not take of them any tolle ne nothing hurt them by cause they doubt that when they come and repair again they should abye it dear/ The gentle ladies of the country/ Arm them & ride upon good horses running and swift. and fight asperly in the company of the knights of Georgye against the saracens They use like laws/ and like terms of speech as done the greeks/   

¶ Higher speaketh of the fishes that be founden in Ind. Capitulo/ ixo.  
IN the see of Ind is a manner of fishes that on their skins grow here so long that the people make thereof robes mantellis and other vestimenties which they were when they have taken and made them. Yet there is another manner of fish in this see which been named escimuz which been no lengre that a foot long/ but they have such strength that in continent that they touch a ship one of them only retaineth him still that he may not go forward ne afterward/ There is also another manner of fish that be commonly called dolphin's. they have acustome that when they feel that the tempest shall come. and that the ships been in danger for to be lost and perished/ they warn them out of the water and show and play on the waves of the see in such wise that sometime they be plainly seen In this see of Ind is another fish so huge and great that on his back growrth earth and grass. And seemeth properly that it is a great I'll/ whereof it happeth sometime that the mariners saylling by this see been greatly deceived and abused/ For they ween certainly that it be firm land. Wherefore they go out of their ships thereon/ and when they have made their preparations and their logys' thereon and lighted their fire and made it to burn after their need weening to be on a farm land. but incontinent as this marvelous fish feeleth the heat of the fire. he moveth him suddenly and devaleth down in to the water as deep as he may/ And thus all that is upon him is lost in the see And by this moyen. many ships been drowned and perished. and the people. when they supposed to have be in safety/ There is in this see plenty of other fish the which have heeds and bodies like unto a maid/ & have fair tresses made of their here/ the shapp of their bodies unto the navel is like a maid And the remnant is like the body & tail of a fish And some have wings like fowls/ And their song is so sweet & so melodious that it is marvel to here & they be called seraynes or mermaydens. Of whom some say that they be fishes & other say that they be fowls which flee by the see. But take it a worth. For at this time I shall deport to speak more of this matter For to tell & recount to you of the marvelous trees that grow in Ind/ of which been many diverse and bear sondrely fruit/ as here after all a long shall be declared to you/   

¶ Here followeth of the trees that been in Ind & of their fruits/ Capitulo/ xᵒ.  
IN Ind groweth a tree much great & right fair/ and is much sweet smelling & is called palmyer/ and beareth dates/ This fruit is good and wholesome/ There been also appletrees the which been full of long apples/ which been of marvelous good savour/  
¶ And they condemn & cleave to gydre well an hundred in a clustre/ & the leaves that grow on this apple trees been well two foot long/ & a foot broad/ Other apples there grow much great/ wherein appeareth the bit of a man with his teeth/ And been called thapple of Adam by cause of the bit that apiereth in them/ there been other trees which bear apples/ that been right fair without forth/ And within it is as it were ashes. The vines bear there grapes/ of which win is maked. they been so habondaunt of fruit/ And the clustres of grapes been so great & so full of must. that two men been greatly charged to bear one of them only upon acolestaf/ Also there grow little small trees that be removed every year the which bear cotoun. also there grow in many places canes great and long which been within forth full of sugar. so moche and especial that there grow none like in all the world/ At one of the heeds of the Royame's of babylon groweth the bame which is much dear/ and christian men that been prisoners there delve and labour the earth/ And saracens say that they have oft proved it/ that when they do delve and labour that earth with people of other nations than christian men that it beareth no fruit ne bame that year/ And upon the field where the bame groweth/ some say that there springeth a fountain where the blessed virgin Marie bayned her son Jesus'/ And with the water of this fountain is the bame watered. and of this water may not be employed ne born in to other place/ For in substance it doth no more then other water. In this country been other trees the which in stead of leaves bear wulle/ of which is made cloth right fair and subtle/ of which thinhabitants of the country make them robes & mantellis for their wearing/ Yet been there other trees that bear a fruit right sweet smelling/ But this tree taketh his fruit by night in him/ and in the morning it cometh out again when the son is risen/ Theridamas grow there plenty of other trees/ Of whom the cools when they been a fire duryn in their ashes an hool year without going out/ or quenching or mynnyssing/ Also there grow plenty of cedars and of lybans/ the which as men say may not rote/ other trees there grow much glorious & right good which bear clowes/ And other that bear notemygges/ And of the rind and scorce is the canell or cinnamon/ And also there groweth ginger/ In this party grow the g●ode espyces of all manner abundantly/ Also there grow notes great plenty/ which been also great as great apples. And other that been as great as the heed of a man. To the regard of the trees that been in paradise terrestre we know not what fruit they bring forth But it is well known of the tree/ that/ Eve had so great desire to eat above the commandment of our lord god/ & of which she deceived Adam our first father and in like wise is there the tree of life/ of which we have spoken to fore more largely. There been in this noble paradis so many other trees bearing fruit so good and so delicious that it seemeth that the glory of our lord be therein overall/ But there is a marvelous watch and kepar/ ¶ For the angel of god is kepar of th'entry with a naked sword in his hand continually brenning to th'end that nomen ne beasts ne evil spirits approach ne Advance them for to take in any wise there their delights and playsaunces. and taccomplissh them there within/ And here with we make an end of this prupoos for to speak of the contrees of europe and of the conditions/   

Now followeth of Europe and of his contrees. Ca xjo.  
Sith we have devised to you of Asye and of his contrees and regions/ I shall say to you of Europe and his conditions shortly/ For as much as we may oft here speak thereof/ The first party of Europe is romanye and a part of Constantinople/ Trapesonde/ macedone/ thessaly/ Boheme. saxony/ Pyrre/ and a moche wholesome country named Archade. In this country sourdeth & springeth a fountain in which men may not quench brenning brands/ ne cools on fire and brenning/ In archade is a stone which in no wise may be quenched after it is set a fire till it be all brent in to ashes. After archade is the Royame's of denmark. and thenne hungry. and sith hosterich And then followeth germany which we call Almaigne which containeth a great pourpries toward thocciden. In which pourprys been many great and puissant royalmes/ In almain sourdeth a great flood and ryvere named dunoe. the which stratcheth unto in Constantynople. and there entereth in to the see/ But erst it traverseth seven great floods by his radour and running/ And as I have herd say the heed of this dunoe beginneth on one side of a mountain. and that other side of the same mountain sourdeth another great river/ Which is named the Ryn and runneth through almain by basil. strasburgh Magounce/ Covelence Coleyn/ and neming/ where fast by it departeth in to iiij rivers and runneth through the lands of Cleve. ghelres. and holande and so in to the see. And yet ere this river enter in to to see. he entereth in to another river named the Maze. and than loseth he his name. and is called the maze/ and xl mile long in the see/ In europe is also swaven. base almain. France/ England/ scotland and ireland. And above these many other contrees which endure unto the mount Ius. and thus much space holdeth the party of Europe. Now shall we devise to you how moche africa containeth.   

¶ Here followeth of africa and of his regions and contrees. Capitulo xijo.  
AFter europe is africa of which the region of lybe is the first/ This is a land much rich. well pepled & strongly garnished. After cometh the royalme of Surrye. Iherusalem and the country about. This is the holy land where our lord Ihu christ received our humanity & passion. & where he rose fro death to life. after thopinion of some is that this holy land longeth to asye/ After thenne cometh grece. cypress. cecyle/ toscane/ naples. lombardy. gascoyen/ spain. cateloyne/ galyce. nauarre. portyngal. & aragon And how be it that the author of this book say that these contrees been in africa/ yet as I understand all these been within the limits & bounds of europe/ Also there been some of these regions & contrees that take their name of some beasts that dwell in the same lands/ & the cities have taken the forms/ as room hath the form of a lion/ And troy the great of an horse etc. All barbary is in africa & alysandre/ & aethiop stratcheth unto th'end of africa/ In this country of ethyope the people been black for heat of the son. For it is so hoot in this country. that it seemeth that the earth should burn. beyond ethyope is no land but desert/ and land without bringing forth of any fruit/ but it is full of serpents of vermin and of wild beasts which land endeth at the great see/   

¶ Here shall we speak of diverse Isles of the see/ Ca/ xiii  
Sith we have descryvid and vydesed the land. It is reason that we enqure of the Isles of the see. And in especial of them that we know the names of which there been plenty in the see. There is a moche great isle called andoes which is toward europe/ & sith is the isle of colchos. where the flies of gold was found like as to us rehearseth th'history of jason/ Theridamas is another isle called Maron In this isle was born the holy man saint denys which received martyrdom in france/ Toward asye the great been the number of xliiij. There is one isle named deloes/ this isle appeared first after no's flood/ There is another which is called meloth. & it is so called for the right great melody that is herd therein of sweet song of birds that been in this isle continually in this isle groweth plenty of white marble/ There is another isle in this country that is called psalmos in which the queen sebylle was born/ the which prophesied of many things of our lord Ihu cryst long time before he was born of the virgin Marie/ and she prophesied these things at rome/ where she was sent fore. In this isle was first founden the manner to make pots of earth/ which been yet used in many contrees/ In this isle was born a great phylosophre & a good clerk named pictogoras/ the which by his great intendment fond the points and the difference or music. In africa is also an isle in the see which is called sardayne. where an herb groweth which is of such virtue that if one eat of it he dieth anon forth with all lawhing. Another isle there is named bosut wherein is no serpent ne vermin/ And there is another which is called colombyne. where as is great plenty & foison of vermin & marvelous serpents/ Yet there is another isle that is much long & right broad that is called alleares/ In this isle was first founden the manner of melting of metals/ Also there is the isle of Meroes' the which at the middle of the day hath no shadow. yet there is a pit in this isle that by right number and measure is seven foot broad and an hundred foot deep/ And the son shineth in to the bottom. Also there is another isle which is called Scylla where the Cyclopyens were sometime. Another isle is in this country so great as the wise plato witnesseth the which in his time was a clerk of right great renomee/ which hath more of purpris and space than all europe & africa conteynen/ But sith the time of plato it was in such wise destroyed and broken like as it pleased our lord/ that it sank down in to Abysm for the great sins that they commised that were dwellers & habytaunts therein/ & is now the see right that is called bethee. Another isle is there the which may not be seen when men would go thereto/ but some go thither as men say/ & it is called the isle lost/ This yle fond saint Brandon the which being therein on firm land saw & fond many marvels like as his legend containeth/ and who that will know it may visit his legend & read it/ In the marches hitherward been found many good isles/ The yle of Cypre & of secyle there been and other plenty that be founden in the see/ of which I now speak not/ And be not amarveled of such things as ye have founden w●eton in this boocke/ the which may seem to you much strange diverse and moche difficile to believe/ for our lord god which is almighty maker and creator of all things And in whom all goods and virtues been. hath made by his only will and pleasure in the earth many marvels and many works to be marveled on by cause that noman knoweth by no way the reasons wherefore/ & therefore we ought not to misbelieve in no wise that we here red ne told of the marvels of the world unto the time we know it be so or no. For the works of our lord been so high and to the men so diffycile & hard that every man may report him to that/ that it is/ how well that a man doth not much amiss sometime to give no believe to some things when he knoweth not the truth so that it be not in erring against the faith/ For it is a good and profitable thing to every man to understand and retain to th'end that he may learn/ of which he be not abashed when he heareth speak of such things. and can answer to the truth/ For in like wise as to us seem great marvel of things that I here rehearse In like wise seemeth it to them that been fer fro us. that those things of these contrees been much diverse & strange/ & marvel greatly by cause they have little seen of it. And therefore a man ought not to marvel if he bear sometime any thing though he can not understand the reason/ for allway a man ought to learn/  
¶ And there is noman that knoweth all sanf only god which all seeth and all knoweth/ The geaunts that been in some place have right great marvel of this that we be so little against them/ Like as we marvel of them that been half lass than we be/ As it is tofore said/ & they been the Pygmans' which been but iij foot long. And in like wise marvel they of us▪ of that we been so great/ and repute us also for geaunts/ They that have but one eye and one foot. have great marvel that we have tweyve/ like as we do of them that have but one/ And also as we devise their bestis & name them by their names in like wise devise they ours/ by theirs/ both of body & of membres/ If the centyoore have an foot of an horse/ In like wise hath the horse the foot of a centyoore/ Also we may well say that the horse hath the body of monotheros. For they been like corsayge. And thus their beasts resemble unto ours which been diverse of heads of bodies and of membres/ as ours been contrary to theirs/   

¶ Of diversities that been in europe & in africa/ ca xiv  
WE have in these parties many things that they of Asye & of africa have none. There is toward ireland on the one side a manner of birds that flee & they grown on trees & on old ship sides by the bills/ & when they be nigh ripe/ they that fall in the water live. & the other not they been called bernacles. Irland is a great Ilonde in which is no serpent ne venomous beast/ & who that beareth with him the earth of this isle in to another country & layeth it where as venomous vermin is. there anon it dieth/ another island is in ireland which standeth far in the see/ where no women may dwell/ & also the birds that been femalles may not abide there/ There is another isle wherein noman may die in no time of the world. but when they been so old & feeble that their membres fail & ache & live with pain that they may not help ne sustain themself/ and that they had liefer die than live. they do them to be born in to another isle & over the water for to die. & the trees that been in this isle keep their leaves grieve & in verdure all times winter & summer. In another isle in Islonde the night endureth uj months. & then cometh the day that dureth other uj months shining fair & clear. Another place is in the same island which brenneth night & day. There is also in ireland a place called saint patrick's purgatory/ which place is perilous if any men gone therein & be not confessed and repentant of their sins/ They be anon ravished and lost in such wise that noman can tell where they be come/ And if they be confessed and repentant/ & that they have done satisfaction and penance for their sins without that all be cleansed and full satisfied thereafter shall they suffer pain and grief the torments in passing this crymynel passage/ And when he is returned again fro this purgatory/ Never shall no thing in this world please him that he shall see ner he shall never be joyous ne glad ne shall not be seen lawhe. but shall be continually in wailings & weepings for the sins that he hath commised. it may well be that of ancient time it hath been thus as afore is wreton as the story of Tundale & other witness/ but I have spoken with diverse men that have been therein/ And that one of them was an high canon of waterford which told me that he had been therein v. or uj times & he saw ne suffered no such things he saith that with procession the religious men that been there bring him in to the hool and shut the door after him. & than he walketh groping in to it where as he said been places & manner of cowches to rest on/ And there he was all the night in contemplation & prayer/ and also slept there/ & on the morn he came out again/ other while in their sleep some men have marvelous dreams & other thing saw he not/ And in like wise told to me a worshipful knight of brudgiss named sir john/ de banste that he had been therein in like wise & see none other thing but as afore is said/ In brytaygne that now is called england as is said is a fontaygne & a pillar or a perron thereby/ And when men take water of this well & cast it upon the perron/ anon it beginneth to rain & blow/ thunder & lyghtne marvelously Also in france hath been seen sometime a manner of people that have be horned/ toward the mounts of mount Ius/ ye shall find plenty of women that have botches under the chin which hang down of some down to the paps. & they that have greatest been holden for fairest/ Other folk there been that have botches on their backs & been crooked as crochettes. & they that see all these things oft marvel but little/ also it is oft seen that in this country been born children deef & dumb. & also of them that have both nature of man & woman yet been there oft seen some children comen in to this world some without hands and some without arms/   

¶ Of the manner & condition of beasts of these contrees/ Capitulo. xvᵒ.  
THe fox is of such a condition that when he departeth fro the wood and goeth in to the fields/ there he lieth down and stratcheth him on the ground as he were deed for to take birds/ When the heart will renew his age he eateth of some venomous beast/ If the toad Crapault or spynace bite a man or woman/ they be in danger for to die/ It hath be oft seen/ The spittle of a man fasting sleeth commonly the spyncoppe and the toad if it touch them if a wolf and a man see that one that other fro far/ He that is first seen becometh anon afeard/ the wolf beareth the sheep without hurting or grieving of him doubting that he would cry/ and that he should not be followed/ And after devoureth him when he hath brought him to the wood/ and if he be constrained to leave him in his bearing He destrayneth him with all his might at his departing The spyther or spyncop of his proper nature spynneth & weaveth of his entrails the thread/ of which he maketh his nets for to take flies which he eateth/ when the she ape hath two whelps or fawns she loveth that one moche better than that other/ She beareth him that she loveth best in her arms/ and that other she letteth go/ which when she is hunted leapeth on the moders back and holdeth her fast/ And that other that she beareth in her arms/ she letteth fall and is oft constrained to save herself/ Also it is so that the hound keepeth the goods of his lord and master. And been by him warantes against men and beasts. And above all other he knoweth his lord & master by his smelling. & loveth him of so right good love that oft it happeth be it right or wrong he will not forsake/ his master unto the death. And also he is so sorrowful for the death of his master/ that other while he loseth his life In england in some place is there a manner of hounds that go on and seche out the thiefs. and bryngen them fro thence where they fond them/ The muskele is a right little beast and sleeth the basylycock/ and in long fighting biteth him out of measure/ She of her nature removeth so oft her fawns fro one place to another that with great pain they may unneath be founden/ The hyrchon when he findeth apples beaten or blown down of a tree/ he walloweth on them till he. be charged and laden with the fruit sticking on his pricks/ And when he feeleth himself laden as much as he may bear he gooth his way with them singing and make his deduyt/ And if he meet any beast that would do him harm. he reduyseth himself as round as a bowl/ and hideth his groin and his feet/ & armeth him with his pricks about his skin in such wise that no beast dare approach him doubting his pricks The lamb which never saw wolf/ of his proper nature doubteth and fleeth him/ But he doubteth nothing other beasts but goeth hardyly among them/   

¶ Of the manner of birds of these foresaid contrees Capitulo/ xvjo.  
THe Eagle of his nature taketh his birds by the ungles or claws with his bill. And him that holdeth fastest he loveth best and keepeth them next by him/ And them that holden but feebly/ he letteth 'em go/ and taketh none heed of them/ when the Eagle is much aged he fleeth so high that he passeth the clouds/ And holdeth there his sight so long against the son/ that he hath all lost it and brent all his feathers/ then he falleth down on a mountain in the water that he hath to fore chosen/ and in this manner he reneweth his bill/ And when his bill is over long he breaketh and bruiseth it against an hard stone and sharpeth it when the Turtle hath lost her make whom she hath first known/ Never after will she have make ne sit upon green tree. But fleeth among the trees continually bewailing her love. The hostryche by his nature eateth well iron. and grieveth him not/ when the heyron seeth the tempest come/ he fleeth up so high till he be above the clouds for t'eschew the rain and tempest/ The Chowe when she findeth gold or silver of her nature she hideth and beareth it away. ¶ And who sometime heareth her voice. It seemeth properly that she speaketh/ The crow weeneth that he is the fairest bird of all other/ and the best singing/ If her birds be white in any part/ she will never do them good till they be all black. The peacock when he beholdeth his feathers he setteth up his tail as Round as a wheell all about him/ by cause his beauty should be allowed and praised/ and is much proud of his fair fethrrs and plumage/ But when he beholdeth toward his feet/ which been fowl to look on/ then he letteth his tail fall weening to cover his feet. The goshawk and sperhawk taken their prays by the rivers/ But they that been tame and reclaimed bring that they take to their lord which hath so taught them. The culwer or the down is a simple bird/ and of her nature nourysshith well the pigeons of another dove/ And apperceyvyth well in the water by the shadow and seethe therein when the hawk would take her/ The huppe or lapwynche is a bird crested/ which is moche in mareys and filths/ and abideth liefer therein than out thereof/ who somever ennoynteth himself with the blood of the huppe. and hap that after laid him down to sleep him should seem anon in his sleep dreaming that all the devils of hell should come to him and would strangle him/ The nyghtyngal of her proper nature syngyth well and louge and otherwhile so long that she dieth singing/ And the lark like wise dieth oft syngeng/ The swan singeth oft to fore her death/ In like wise do ofto many men/ Of these things and of many other. Moche people marvel that never heard of such things tofore. ne know not thereof as we do here that daily. find it. For in this book we find many things and reasons/ whereof men marvel strongly that never have seen learned ne herd of them/   

¶ Of diversities of some comyne things/ Caplo. xvij  
PLente and many things there been at eye/ of which the reasons been convert and hid fro us/ of which the people marvel but little/ by cause they see it so oft/ The quick silver is of such nature & manner that it sustaineth a stone upon it where as water & oil may not. for the stone in them goth to the bottom. the lime or brent chalk/ in cold water anon it chauffeth & is hoot that noman may suffer his hand on it/ The rays of the son make the here of a man abourne or blounde/ and it maketh the flesh of a man brown or black/ And it whyteth the linen cloth/ And the earth that is moist and soft. maketh dry and hard. and wax that is dry/ it relenteth and maketh soft. Also it maketh cold water in a vessel warm Also out of a gla● against the son men make fire/ and out of Crystal in like wise also with smiting of a stone against iron cometh fire and flammeth/ The breath of a man which is hoot cooleth hoot thing/ And it chauffeth cold/ and air/ by me●yng. The earth which is peysant and right heavy by nature holdeth it in the middle of thayer without pillar and fundament only but by nature. And therefore he is a fool that merueylleth of things that god maketh/ For no creature hath the power to show reason wherefore they been or not For there is nothing how little it be that the gloze may be known unto the truth save only that which pleaseth to our lord god/ For to be well founded in clergy may men know and understand the reason of some things/ and also by nature such thing as by reason can not be comprehended. Thawh a man inquire never so long of that is wrought in th'earth by nature/ he shall not mow come to the knowledge wherefore ne how they be made. This may noman certainly know/ safe god only which knoweth the reason and understandeth it/   

¶ For to know where hell standeth. and what thing it is Capitulo/ xviijo.  
WE have declared to you and devised the earth without forth the best wise that we can/ But now it is expedient after that this that is said to know and inquire what places and what mansions there may be within th'earth/ and whether it be paradies. hell purgatory. limbo or other thing/ And which of them is best/ and which of them all is worst/ As to the regard of me and as me seemeth that/ that which is informed and closed in the earth is hell. I say this for as much as hell may in no wise be in thayer which is one so noble a place. Also I may freely maintain that it is not in heaven. For that place is so right excellent pure and net/ that hell may not endure there/ For as much as hell is so horrible stinking fowl/ and obscure/ Also it is more poysaunt & heavy than any thing may be/ wherefore it may be clearly understanden that hell is being in the most lowest place. most dark/ and most vile of the earth/ And as I have here said to you the causes why/ In truth it may not be in thayer. and yet lass in heaven for it is in all points contrary to heaven above. for as much as these two been contrary one to another of which places in that one is founden but all glory and consolation/ that is heaven. In that other is nothing but of all tribulation. that is hell/ And therefore it is withdrawn all under fro that other as far as it may. and that is in the middle of th'earth. I say not that hell is not in none other place where it be/ For after the death he hath pain & sorrow that hath deserved it/ And when such one shall have his pain above/ so moche hath he the worse. all thus as it should be of some man that had a great malady so moche that he should die. And that he were brought in to a fair place and pleasant for to have joy and solace/ of so moche should he be more heavy and sorrowful when he saw that he could ne might help himself ne take thereby no spoort ne relief/ In like wise shall it be of these unhappy caitiffs that been by their demerits dampened in hell/ whereof we shall now hereafter to you more ample and largely declare/ for to finish the better our book/ Now if ye will take heed and understand. we shall devise how hell is in the middle of th'earth/ and of what nature it is of/ And of the inestimable torments which they have that been therein put and condemned. ye have well undestanden how by nature the iiij elements hold them that one within that other so that th'earth is in the middle and holdeth him in the middle of the firmament all in like wise is there in the middle of th'earth a place which is called Abysm or swallow/ & earth of perdition/ Thus moche say I to you of this place that it is full of fire and of brenning sulfre/ And it is over hydows' stinking full of ordure and of all evil adventure. it is much large within. & beneath it is straight. all that falleth therein anon the sulphur continually burneth destroyeth and consumeth/ And that thing that cometh therein shall never finish ne have end. but allway shall burn without end/ allway it brennth. and allway reneweth/ And all that come therein may never die For this place is of such nature that the more it brenneth the longer it endureth. This place of hell hath within him all the evils of his party/ There death holdeth his standard. which sendeth out through all the world for to fetch them that been his/ Who that hath joy of heaviness thither come all evils and all the evil aportes/ this place is called the earth of death/ For the souls that been brought thither/ they abide and dwell there without end/ Certainly they die living/ And allway live dying/ The death is there their life and their vyande and meet The death holdeth them there at his commandment/ This is the right pit of fire that burneth. And all in like wise as the stone is drewned in the see when it is thrown and sunken/ and never shall be after seen right so been the souls sunken in to the bottom which continually burn and be drowned there/ but for all that they dymynysshe not ne have end. But in such misery abye their follies night and day. and so shall endure perpetuelly and without end. For what somever thing that is spiritual may never die in such wise that it be all deed/ but the death would they have and weesshe after it incessantly/ the soul may never die after that it is out of the body. But when it is there/ It shall allway languysshe/ And ever after that it is in hell it shall have nothing but evil/ this is the country & the land of oblivion and forgetting. For all they that been there shall be forgotten. Like as they forgot in this world their maker which is full of pity and of misericord/ ¶ And therefore he hath laid them there in forgetting where they shall never have mercy ne pardon in this land so tenebrous hydouse and full of all stench/ and of sorrows. anguishes. heaviness/ hungres. and thirst shall never creature have gladness ne joy these been the terrible gehynes stynknyge/ And there is fire so over moche ardent hot and anguishous that our fire and the heat is no more unto the regard of that fire of hell than a fire painted on a wall is in conparyson and to the regard of our fire/ There been the floods perylla●us which been of fire and of ye so hydows/ horrible/ full of venom and of fowl beasts that make so great noise and so great grief pain & annoy unto the dolorous souls that been in the said abysm/ that nis creature that can or may recount or tell the hundred part/ In this country there is plenty of other places which been perilous and horrible. And of them been some in the see as well as within th'earth/ In many isles that been by the see is terrible stench of sulphur ardaunt in great fire which is much painful. There been many great mountains of sulphur that bren night and day where as many souls been encumbered & burn continually for to purge their sins and inyquitees/ This may thenne well suffice as touching to speak any more of this matter. For there is no creature that can tell the great torments and inestimable pains that a man of evil life receiveth for his demeryte when he is departed fro this world. For he gooth evil to worse here we shall cease for this present time/ and now say no more hereof/ And seen that we have spoken well a long of one of the four Elementis which is th'earth/ we shall now speak of the second/ and that is of the water that always runneth. And after we shall speak of thayer and after of the fire every in his right order/   

¶ How the water runneth by & thurghe th'earth/ Ca xixo.  
THe water that is the deep see the which environeth and goth round about the world/ and of this see/ meven all the floods and rivers that run through the earth/ And run so far their course/ and that they return and come again thedyr from whence they departed/ and that is the see/ And thus goth the see continually turning and making his course that for so moche as the water is more light than the earth/ so moche is it above and is most next to th'earth/ She departeth and divideth the contrees/ and she spreadeth her through out all th'earth. she falleth again in to the see/ And spreadeth again by the floods and rivers and goth sourding and springing in the earth from one place to another by veins/ all in like wise as the blood of a man goth and rennth by the veins of the body. and goth out and issueth in some place/ all in like wise runneth the water by the veins of th'earth and sourdeth and springeth out by the fountains and wells/ fro which it gooth all about. that when one delveth in th'earth deep in meadow or in montaygne or in valley men find water salt or sweet or of some other manner/   

¶ How the water sweet or salt/ hoot or envenomed sourdeth out of the earth. Capitulo xxᵒ.  
ALle waters come of the see as well the sweet as the salt. what somever they be/ all come out of the see. & thither again all return. uherupon some may demand/ sith the see is salt. how is it that some water is fresh & sweet/ Herto answerth one of thauctours and saith that the water that hath his course by the sweet earth is fresh & sweet/ & becometh sweet by the sweetness of th'earth. which taketh away from it his saltness and his bitterness by her nature. For the water which is salt and bitter when it runneth through the sweet earth. The sweetness of th'earth receyneth his bitterness and saltness/ And thus becometh the water sweet and fresh which to fore was salt and byttre Other water's sourden and springen bitter & black. which some men drink for to be heeled of their maladies instead of poison/ the which oft-times make great purgations to some people/ This is a water that springeth black & clear and runneth in th'earth which is bitter and black/ & it is full of moche filth/ wherefore men have great marvel/ how it may be wholesome to the body of a man. In another place sourdeth water which is hoot. and that there might be scal●ed therein a pygge or a ghosts/ which been called baths or baynes naturel. Of such manner baths been there in almayne in the city of Acon. and in england at bathe/ In lorayne another at th'abbey of plounners/ and at Ays in Gascoigne another/ ¶ This proceedeth for as much as within th'earth been many caves which been hoot and brenning as fire/ And th'earth hath plenty of veins which been all full of sulphur/ And there cometh other while a wind great and strong the which cometh by the water that sourdeth. And that it put forth so strongly that the sulphur catcheth fire and brenneth. like as a fornayce all brenning should do/ And the water that hath his course by these veins become also hoot as fire/ And if it happened that the water right there should spring out of earth/ It should issue sourding all enflammed and all boiling as it were on a fire/ But fro as fear as his course runneth fro thence so moche waxeth it lass brenning. and it may run so long & so far that in th'end it becometh again all cold/ For there is nothing so hoot but that it koleth/ safe only the fire of hell which continually brenneth/ & shall burn without end within th'earth is plenty of other places which been full of fowl beasts and venomous in such wise that the water that runneth thereby is all enfeeted and sourdeth in some places on th'earth. But who that drinketh thereof secheth his death/   

¶ Of diverse fountains and wells that sourde on th'earth/ Capitulo/ xxj  
There been plenty of fountains in other places that much oft change their colour And other of whom come miracles/ but it is not well known whereof this proceedeth/ In the land of samary is a well that changeth and differenceth his colour four times in a year. Hit is first green/ and after it changeth in to Sangwyne and after it becometh trouble/ And after all this it becometh clear net/ and right fine. in such wise that men delight them in beholding of it/ but no person dare drink of it In this party is yet another fountain which springeth three or four days the week good and wholesome/ And the other three days it springeth not/ but is all dry/ There is also a great river that runneth two days during in the week/ And on the sabot day it runneth not/ For assoon as the sabbotte day approacheth/ he rebouteth and goth into th'earth again/ By acres the city is founden a manner of sand. And there is founden also of the glayre of the see/ Which been meddled together/ And of these two myxtyons is made good glass and clear/ In Egypte is the red see/ where the children of Israhel passed over dry foot for to come in to the land of behest. This see taketh his name of th'earth/ For th'earth is all read in the bottom and on the sides in such wise that the water of this see seemed all reed/ In pierce is a river long and broad which in the night is so hard frozen. that people may go over a foot & traverse it/ And on day time it is clear and running/ there is in Espyre a well of which the nature is marvelous that which quencheth brands of fire all brenning/ & after it setteth them a fire again In ethyope is another which by night hath so great heat that no creature may then drink thereof/ And all the day it is so cold that it is frorn all hard/ In lorayne nigh unto metm the city is a water that runneth there/ the which is sudden in great payelles of copper. and it becometh fault fair and good/ And this water furnyssheth all the country of salt/ And this water sourdeth of a pit which is the pit of david/ In this country been other fountains that been so hoot that it brenneth all that is toucheth/ In the same place sourde & spring other that been as cold as ice. There been baynes well attempered and meddled with cold water and hoot/ And they that bain them in these baynes/ their scables and soores become all whole. Yet there be of other fountains right black which been holden right wholesome/ and people drink of them in stead of medicines/ And they make offtime great purgations/ and greater than of a medicine or a laxatysf/ Another fountain there is toward the Orient whereof is made fire grekyssh with other myxtyons that is put thereto the which fire when it is taken and light is so hoot/ that it can not be quenched with water/ But with aysel/ urine. or with sonde only. The saracens sell this water right dear and derrer than they do good wine. Other fountains sourden in many other places that he'll sore eyen & many soores and wounds/ Other fountains there be that render to a man his mind and memory. Other make men to forget Other that refrain people fro lechery. other that move them thereto. Other there be that make women to conceive and bear children. And other that make them barren and may bear none/ There been some rivers that make sheep black/ And other that make them white as the lily. On that other side the● been many ponds or stagnes in which may nothing swim man ne hound ne other best but anon it sinketh down to the bottom/ Theridamas been other in which nothing may sink. but continually float above/ There been yet other fountains hoot. that blind the thieves when they forswear them of the trespaas that they have commised touching their theft. And if they be charged and born wrongly on hand without reason and then drink of this water. certainly they shall have better sight than tofore ¶ Of all these things can noman render the reason/ but that we ought to understand that all this proceedeth by miracle/ Yet been there other fountains which been still and clear/ Which that when men play over them with harp or other instrumentis that resowne in manner of consolation by their sown/ The water of those wells spring up with great bobles and spring over in the way/ Other fountains been in other places which been right perilous/ But for this present we shall rest her with all. For to tell of this that cometh by the waters. which hold their course within th'earth and also above. of which it happeth other while so great a quaving that the earth moveth so strongly/ that it behoveth to fall all that which is thereon thaugh it were a massyve tower/   

¶ Wherefore and how the earth quaveth and trembleth Capitulo xxijo.  
NOw understand ye then/ what it is of the moving of the earth/ And how the earth quaveth and shaketh that some people call an earth quave/ by cause they feel th'earth move and quave under their feet. And oft-times it quaveth so terribly and moveth that sometime cities been sunken in to th'earth that never after be seen/ And this cometh of the great waters that come within th'earth. so that by the putting out of the great floods and waters grow some time caverns under th'earth/ And the air that is shut fast within/ the which is enclosed in great distress. If th'earth be there feeble so that it may not retain it all within. then is it constrained to open & cleave. For air enforceth to issue out/ whereof it happeth oft that towns cities and castles been sunken down into the abysm. And if th'earth be of such force and strength that it openeth not ne cleaveth by the shoving or heaving of the winds that been within/ Then th'earth moveth & quaveth so marvelously that the great walls and high towers that been thereon fall down so suddenly in th'earth that it destroyeth and sleeth the people that been therein which been not advised ne purveyed of such dangers. Which is a great sorrow for the poor people that dwell where such mischief happeth/ when they be not advertised at what time such tempest shall come for t'eschew it. But wise men that doubt for to die arm them and make them ready against the death/ And give all diligence for to seche to have accordance unto the sovereign judge/ of their sins and defaults after their law and believe that they have/ as they that have none hour ne space to live where as/ they been hool and well at ease/ Thus the water and the wind maken the right moving and quaving by which the earth cleaveth and quaveth/   

¶ How the water of the see becometh salt. Capitulo. twenty-three  
NOw I will recount and tell to you how the water of the see becometh salt. which is so bittre that no person may drink ne the beasts in like wise it cometh by the son on high/ For it maketh so great heat in some place/ that the see is chafed so strongly that th'earth which is under draweth to him a moisture bitter/ which taketh away all savour/ For in the see been right great and high mountains and deep valleys which been full of bitternesses grievous and infected/ And the earth which is in the bottom of these valleys scumeth for the heat of the son upward/ Which meddleth with the water in the deep in such wise that it draweth the saltness up by the heat of the son so long till it be meddled with that other/ And thus is the water of the see salt with that other/ then we shall here finish to speak any more of the waters fresh or salt/ And shall recount to you of the Air which is one of the iiij Elementis and of his properties/   

¶ Here followeth of Air and of his nature/ Ca xxiv  
THe Air is set above the water/ & is moche more subtle than the water or the earth/ and environeth th'earth on all parties/ and domyneth also high as the clouds mount/ This air which environeth us on all sides is much thick/ But we live thereby in like wise as the fish liveth by the water. which he draweth in and after casteth it out again. In such manner the air profiteth to us/ For we draw it in/ and after we put it out again And thus it holdeth the life within the body/ For a man should sooner die without air than a fish should do with out water to whom the life is soon fynysshid when it is out of the water/ Thayer maintaineth in us the life by the moisture that is in him/ And by the thickness that is in him he sustaineth the birds fleeing that so play with their wings and move them so much all about therein that they disport them leading their joy therein and their deduyt▪ Thus gone the birds by thayer fleeing/ singing and praising their maker and creator/ like as the fishes that gone swimming in the water/ And ye may apperceive in this manner. take a rod and move it in thayer/ and if ye move it fast and roydly it shall bow anon/ And if it fond not thayer thick it should not bow ne ploye/ but should hold him straight and right/ how fast somever ye moved it. of this Air the evil esperytes take their habit/ and their bodies which in sometime put them in the semblance of some things as when they may appear in some place for to deceive some person man or woman. or for to make them to issue out of their mind/ whereof they have sometime thou might Or when by the art of necromancy he putteth him in some semblance or in such a figure as he will/ But this is a science that who that giveth him thereto to do evil. it giveth him the death. For if he taketh not heed thereof. he shall be dampened body and soul. But we shall inquire here after what cometh fro thayer in to th'earth.   

¶ How the clouds & rain come commonly. Ca xxv  
NOw we shall speak of the clouds for to know what it is and of the rain also. The son is the fundament of all heat and of all tyme. all in such wise as the heart of a man is the fundament by his valour that is in him of all natural heat. For by him he hath life. & all liveth by him that groweth on th'earth as it pleaseth to our lord/ as here after shall be declared if ye will here and well retain the matter and substance of this present beoke/ for the son maketh the clouds to mount on high. and after it maketh the rain and to avail down. And I shall show to you how it is done & shortly/ by his force/ and understand ye in what manner when the son spreadeth his rays upon th'earth & upon the mareys. he dreyeth them strongly And draweth up the moisture which he enhanceth on high/ But this is a moisture subtle which appeareth but little and is named vapour/ and it mounteth unto the middle of thayer & there is assembled and cometh to gydre and abideth there/ And little & little it encreceth that it cometh thick & dark in such wise that it taketh fro us the sight of the son/ And this thing is the cloud/ But it hath not so much obscurity that it taketh fro us the clearness of the day/ And when it groweth over thick it becometh water which falleth on the earth/ and the cloud abideth white. then shineth the son/ which is on high through the cloud/ If it be not over black. like as through aglasse/ Also like a candle within a lantern. which giveth us light without forth. and yet we see not the candle/ Thus shineth the son through the cloud which is under him and rendereth to us the clearness of the day/ as long as he maketh his turn above th'earth. And the cloud that alway so long abideth and taketh more moisture/ so long after/ that it becometh black and moist/ then issueth out the water which cometh to th'earth/ and thus groweth the rain. And when it is all fallen to th'earth. and the great moisture is staunched the cloud hath lost his brown colour that he before held and the darkness of which she empesshid the day. Then appeareth the cloud clear and white which then is light and mounteth on high so much that in th'end she falleth and is deffeted by the heat of the son on high which all dreyeth up/ then thayer waxeth again pure and clear/ and the heaven as blue as azure/ Of th'earth groweth the rain and the clouds also/ as of cloth that is wet/ and should be dreyed by the fire. thenne issueth thereof a moisture like a smoke or fumee and gooth upward. who then held his hand over the fumee/ he should feel a vapour which should make his hand moist and wet/ If it dured long he should apertly know that his hand were all weet/ and that water should drop and fall thereof/ And thus I say to you that in this manner grow oft the clouds and rains/ and our lord god multiplieth well them when it pleaseth him for to make the seeds and fruits grow that been on th'earth/   

¶ Of frosts and snows/ Capitulo. xxuj  
THe great snows and the great frosts comen by the great colds of thayer which is cold in the middle more than it is on any other part. like as ye may see of the mountains which been in high place. like as the mountains of Savoy. of pyemont or in wales. & in these other mountains. where there is of custom more snow. than is in places that been in plain ground. all this cometh of the coldness of thayer. which hath lass heat above. than beneath by cause it is more subtle/ than that which is beneath/ and when the more subtle is on high so moche retaineth he lass of heat. But the more that thayer is thick so much more it chauffeth. and the sooner where the son may come/ ¶ Of which cometh that iron and steel wax more hoot by the son than doth the stone. For of so much as the thing is more hard and of more thick matter/ so moche taketh it the fire more asperly & sooner than they that been of lass force/ Thus say I to you of thayer that is above on high. which is more cold than this is beneath/ For as much as it is not so thick as that is which is nigh th'earth/ And for the wind that oft groweth. Which maketh it oft to be in moving/ For the water that runneth fast eschausfeth lass than that doth that holdeth him still/ So doth thayer which is an high/ And thereby groweth the cold that freezeth this moisture anon as it is gone up on high/ And falleth down again y frorn/   

¶ Of haylle and of tempests/ Capitulo. xxvij  
BY this manner comen in the summer the great haylleso. and the great tempests/ For in thayer they grow/ whereof offtime cometh great cold so that the moisture that is in thayer brought up/ is drawn to be frorn. And it is in thayer assembled and amassed/ For the heat that chaseth after it/ And the son causeth it to lose and to fall on th'earth/ But it falleth not so great to the ground as it is frorn above an high/ For it cometh down breaking and amenuysing in the falling/ And this is the tempest which falleth oft in the summer/ the which is grievous and ennoyous to many things/   

¶ Of lyghtnynges' and of thunders/ Capitulo/ xxviijo.  
IN thayer happen many things of which the people speak not gladly/ For they retch not moche of such things of which they can not well come to the knowledge/ This that maketh th'earth to quave. And this that maketh the clouds to thunder/ that which maketh the earth to open/ And this that maketh the clouds to sparkle and lyghtne when the thunder is herd/ For thunders and lightnings been deboutemens' and breaking out of winds that meet above the clouds so asperly and shdrply/ that in their coming groweth oft a great fire in thayer/ And this thunder that falleth in many places which the winds constrain so terribly that the clouds cleave and break and maketh to thunder and lyghtne & falleth down in so great rage by the wind that destrayneth it so asperly that it confoundeth all that it attaineth in such wise that nothing endureth against it/ And it is of so heavy nature that sometime it pierceth th'earth unto the middle. And sometime it quencheth ere it cometh to the ground after that it is of poised/ and that is not of over strong nature. For when the cloud is moche dark/ and thick and that there is great plenty of water/ the fire passeth not so soon. but it is quenched in the cloud by the great quantity of the water that is therein before it may pierce through so that it may not approach th'earth/ but in the straining & breaking that it maketh then in the cloud. groweth a sown so great and strong/ that it is marvelous to here I declare to you for certain that this is the thunder. which is moche to be doubted & dread/ In like wise as of an hoot & brenning iron that is put in a tub of water thereof groweth a noise & a great sown & also when cools been quenched/ But the lightning of the thunder appeareth and is seen ere ye here the voice or sown. for as much as the sight of a man is more subtle than the hearing like as men see fro far over a water beating of clothes or smiting of marteaulx or hamers/ the strokes been seen of them that smite. or the sound be herd of the stroke. all in like wise may I say to you of the thunder/ the which men see tofore and ere they here it/ and so much the further it is above us. so much the ferther is the sound of the lightning after it is seen/ ere the sound be herd/ & the sooner after the lightning is seen & the yondherd so much is the thunder more nigh unto us/   

¶ For to know how the winds grow & come. ca xxixᵒ  
OF the winds may men inquire reason of them that use the sees/ And the winds run round above th'earth oft-times/ and entrecounte and meet in some place so asperly/ that they rise upon height in such wise that they life up thayer on high And thayer that is so life and taken fro his place/ removeth other air in such fashion that it returneth as it were afterward and gooth crying and brayeng as water running/ For wind is none other thing but air that is moved so long till his force be beaten down with the stroke/ Thus come oft clouds reins thunders and lightnings/ and the things tofo●● said/ There been yet other reasons how these works comen/ But these that best serve to knowledge and lightly to be understand we have drawn out shortly. and now we shall cease of this matter for to speak of the fire which is above the air on high/   

¶ Of the fire and of the stars that seem to fall/ Capitulo. xxxo.  
YE ought to know that above thayer is the fire/ this is an air which is of moche great resplendour and shining and of moche great noblesse/ & by his right great subtlety he hath no moisture in him. And is moche more clear than the fire that we use/ and of more subtle nature/ than thayer is against the water, or also the water against the earth/ This air in which is no manner moisture/ It stratcheth unto the moan/ And there is seen oft under this air some sparkles of fire/ and seem that they were stars of which men say they be stars. which gone running/ and that they remove fro their places. But they be none/ but it is a manner of fire that groweth in thayer of some dry vapour. which▪ hath no moisture within it/ which is of th'earth and thereof groweth by the son which draweth it upon high/ & when it is over high it falleth & is set a fire like as a candle brenning as us seemeth. & after falleth in thayer moist and there is quenched by the moistness of thayer/ And when it is great & the air dry it cometh all brenning unto th'earth/ whereof it happeth oft that they that sail by the see or they that gone by land have many times founden and seen them all shining & brenning fall unto th'earth. & when they come where it is fallen they find none other thing but a little ashes or like thing or like some leef of a tree rotten. that were weet/ Then apperceive they well and believe that it is no star. For the stars may not fall/ but they must all in their circle move ordinately and continually night & day equally/   

¶ Of the pure Air and how the seven planets been set/ Capitulo. xxxjo.  
THe pure air is above the fire which purpryseth & taketh his place unto the heaven/ In this air is no obscurte ne darkness/ For it was made of clear purity it resplendissheth & shineth so clearly that it may to nothing be compared/ in this air been seven stars which make their course all about th'earth/ The which be much clean & clear & be named the seven planets/ of whom that one is set above that other & in such wise ordained that there is more space fro that one to the other/ Than there is from the earth to the moan which is ferther fifteen times than all the earth is great and everich runneth by miracle on the firmament & maketh his circle that one great & that other little after that it is & sitteth more low/ For of so much that it maketh his course more nigh th'earth/ so moche is it more short/ & sooner hath performed his course/ than that which is ferthest/ that is to say that who that made a point in a wall and with a compaas made diverse circles about. always that one more large than another/ That which should be next the point should be lest of the other & lass should be his course/ for he should sooner have done his course than the greatest/ so that they went both equally as ye may see by this figure to fore/  
THus we may understand of the seven planets of which I have spoken that/ that one is under that other/ in such wise that she that is lowest of all the other is least of all and that is the moan/ but by cause that it is next to th'earth/ it seemeth greatest and most apparent of all the other. and for thapproachment of th'earth and because it goth so nigh. it hath not pure clearness that cometh of himself properly by cause th'earth is so obscure/ but the clearness & light that it rendereth to us/ she taketh always of the son/ like as should a mirror when the rays of the son smiteth therein and of the reflexyon the mirror smiteth on the wall and shineth thereon as long as the rays of the son endure in the glass/ In like manner showeth & lighteth to us the light of the moan/ & in the moan is a body polished & fair like a pommel right well burnysshed. Which reflaumbeth and rendryth light and clearness when the rays of the son smiteth therein/ The little clouds or darkness that is seen therein. some say that it is th'earth that appeareth within/ And that which is water appeareth white like as against a mirror which receiveth diverse colours/ when she is turned thereto. other think other wise & say that it happened & befell when adam was deceived by thapple that he eat. which grieved all humanye lineage/ And that thenne the moan was impeached and his clearness lassed and mynuysshed. Of these seven stars or planets that been there and make their course on the firmament of whom we have here tofore spoken. First were no more known but the twain/ that is to weet the son & the moan. the other were not known but by astronomy/ Nevertheless yet shall I name them for as we have spoken of them to you/ of these there been twain above the moan & beneath the son and that one above that other of whom each hath on th'earth proper virtues/ And they named mercury & venus'/ Then above the moan and these twain. is the son/ which is so clear fair & pure/ that it rendereth light & clearness unto all the world and the son is set so high above/ that his circle is greater & more spacyouse than the circle of the moan. which maketh his course in thirty days xii scythes so much/ For the son which gooth more further fro the earth than the moan maketh his course/ hath CCClxv days. this is xii time so much & more over as the calendar enseigneth/ & yet more the fourth part of a day/ that be uj hours. but for this that the year hath diversly his beginning that one beginneth on the day and another on the night which is great annoy to much people this part of a day is set by cause allway in iiij year is a day consumed which is above in that space the which year is named bysexte or leap year which in iiij year falleth one's/ & so is set fro four year to four year always more a day. & thenne is the son comen again in his first point/ And that is in the mid march/ when the new time recomenceth/ & that all things draw to love by the virtue of the return of the son/ for in this season had the world first his beginning/ & therefore thenne all thing reneweth and cometh in verdure by right nature/ of the time and none otherwise/ Above the son there be three stars clear and shining/ and one above another/ That is to weet mars jupiter & saturnus/ Saturn is highest of the seven which hath in his course thirty year ere he hath all gone his circle/ & these iij stars retain their virtues in things here beneath & ye may see if ye behold this figure how they be in order each above other which figure showeth it well/   

¶ How the seven planets give the names to the seven days/ Capitulo/ xxxijo.  
These seven planets been such that they have power on things that grow on th'earth & abound their virtues more than all the other that been on the firmament & more appertli work like as th auncient sage philosophers have ensearched by their wits of these seven planets taken the days of the week their names as ye shall here/ The moan hath the monday/ & mars the tewsday/ mercury the wednesday/ jupiter the thursday. venus' the friday saturnus the saturday. & the holy sunday hath his name of the son/ which is the most fair. & therefore the sunday is better than any of the other days of the week/ For this day is set & reserved from all pain & labour/ And on this day should men do thyngiss that should please our lord/ but sith in this chapter we have touched of the firmament we shall speak after of some caas that come on the heaven and th'earth. The sunday is as much to say as the day of peace and of praising/ For the creator of all things cess this day/ the which made and created all/   

¶ Of the moving and going about of the firmament & of the stars that been therein/ Capitulo. xxxii●o.  
Above saturn which is the last planet/ and highest from us of all the seven planets is the heaven that men see so full of stars as it were sown. when it is clear time and weather/ This heaven that is so starred is the firmament which moveth and goth round of which moving is so great joy so great melody and so sweet/ that there is noman that if he might hear it that never after should have talent ne will to do thing that were contrary unto our lord in any thing that might be. so moche should he desire to come thither where he might allway here so sweet melodies and be always with them wherrof some were sometime that said that little young children heard this melody when they laughed in their sleep/ For it is said that then they here the angels of our lord in heaven sing whereof they have such joy in their sleep/ But hereof knoweth noman the truth save god that knoweth all/ Which setted the stars on the heaven and made them to have such power. For there is nothing within the earth ne within the see/ how diverse it be. but it is on the heaven figured and compassed by the stars. of which none knoweth the number save god only/ which at his pleasure numbereth them & knoweth the name of every of them as he that all knoweth and all created by good reason at the regard of the stars that may be seen they may be well numbered and inquired by astronomy. but it is a moche maystryse. For there ne is star so little. But that it hath in him hole his virtue/ In herb. in flower/ or in fruit be it in fashion/ in colour or otherwise/ There is nothing in earth that ought to be. ne therein hath growing but some star hath strength and puissance by nature/ is it good or otherwise such as god hath given to it/ And for the firmament and for the planets take this figure tofore on that other side/ and ye shall see therein the situation of them/  
But sith we have descrived and spoken of the firmament in this second party of this volume/ we shall speak of some caases that come and happen on high and also low. And shall speak of the measure of the firmament. For to under stand the better the fashion and how it is made and proportioned and of that which is above/ And also we shall speak of heaven/   
¶ Thus finisheth the second party of this present volume/   


¶ Here beginneth the third part of this present volume & declareth first how the day & the night come/ Ca primo  
IN this third and last party of this present book we shall finish it with speaking of the faytes of astronomy. And I will declare to you first how the day cometh and the night and for to make you understand of the Ecplises/ And also for to understand other things/ the which may much profit to them that will do pain to know them/ For to govern them the better after the disposition of the time/  
¶ Here declareth how the day and night comen.   

¶ Why the stars been not seen by-day as well as ay night ¶ Capitulo. ijᵒ.  
THe stars of the firmament on which the son rendereth clearness make continually night & day their turning & course with n firmament about round above as beneath But them that been over us we may not see by day/ For the son by his great clearness and light taketh from us the sight of them/ In like wise as ye should do of candelis that were far brenning from you/ And if there were a great fire brenning between you & the candles. & had great flawme & light/ It should take away fro you your sight that ye should not see the candles/ & if the fire were take away & put behind you/ ye should incontinent see the/ candellis to fore you brenning/ Thus in like wise I say you of the stars that may not be seen by day as long as the son maketh his torn and course above th'earth/ And when the son is under th'earth the stars been seen by us/ But though stars that been over us in the summer on the day time/ in winter they be over us in the night. for though stars that we see in the summer by night we may not see them on the day/ for the son that goth round about us taketh fro though stars their clearness that been on the day time where the son is unto the time that he draweth him under/ but all they be light what somever part they torn as well by day as by night. as long as the son goth about high & low shining safe the which been hid by th'earth fro us/ For as long at the shadow may comprise it. the son may give them no light that ye may understand by the figure thus the shadow discreaceth by the son which is moche greater than th'earth/ and fynysheth in lessing And it endureth further fro th'earth. than the moan is high. but it faileth aboveu the moan/   

¶ Wherefore the son is not seen by night as it is by day Capitulo iijo.  
THe earth is such that she deffendeth the day which the son giveth us If th'earth were so clear that men might see through thenne might the son be seen continually as well under th'earth as above. But it is so obscure & dark that it taketh away the sight fro us. & it maketh the shadow to go always torning after the son which maketh as many tornynges about th'earth as the son doth which always is against it for when the son ariseth in the morning in theest/ the shadow is in the west and when it is right over & a●●ue us a● midday. then is th'earth shadowed under her And when the son goth down in the west the shadow of it is in the east & then when the son is under we have thenne the shadow over us which goth drawing to the west/ long till the son ariseth and shineth and rendrith to us the day/ And this may ye see by these two figures tofore on that other side.   

¶ How the moan receiveth diversly her light & clearness Capitulo. iiijo.  
Sith that ye have understand what it is of the day & of the night/ will ye then after see the faith of the moan/ & how she receiveth light of the son/ She receiveth light in such manner that she is continually half full in what somever place she be/ & when we see her round/ thenne we call her full/ but how much the ferther she is fro the son so much the more we see of her apparel. & when she is right under the son/ then she apperithe not to us. For thenne she is between th'earth & the son & then she shineth toward the son & toward us she is all dark/ and therefore we see her not/ But when she is passed the point & is removed fro the son/ then beginneth her clearness to appear to us as she were horned/ & so much as she withdraweth her fro the son so much more appeareth she shining And then when she appeareth to be half full of light then hath she gone a quarter of her circle. which is the fourth part of her torn & course that she goeth every month and thus allway her clearness increasing and growing she goth till she be all round fair and clear in semblance of a roll. And that we call the full moan/ then is she right under the son as she may be right against the sight in such wise that all her light is turned toward us/ Thenne is th'earth between the son & the moan so that we may not see them both upon th'earth. but right lityl/ but one of them may be seen. For when that one goth down in the west that other ariseth in the east/ & so at even or morn may both be seen but not long/ For that one goth under th'earth & that other cometh above then the moan which hath been opposite of the son & hath gone half her course then she goth on that other side approaching the son. & beginneth to lass her light & mynusshe it till it be but half again & thenne hath she gone three quarters of her circle & is then as nigh the son on that side. as she was at the first quarter on that other side/ & so approacheth ner & ner till she appear horned as to fore/ and thus she goth till she be all faileth that we may see no more thenne of her/ For then is she under the son as ye may see by this present figure & I say no more hereof. but that she is thenne between the son & th'earth/   

¶ How the eclipses of the moan happen/ Capitulo. vo.  
IT happeth oft times that the moan must needs lose her light/ And that happeth when she appeareth most full/ And she becometh as vanished away/ and derketh little and little/ Till she be all failed ye have herd here tofore how the moan taketh light of the son/ that always she hath half her light hole/ But when it is so that she is in eclipse. thenne hath she no light in no part/ & this happeth never but when she is turned right so that the son giveth her full light. For the moan goth not always so right as doth the son. For sometime she passeth in her course by such away that th'earth shadoweth her all/ For th'earth is greater than the moan is/ & therefore when th'earth is just between the son and the moan thenne she thus shadoweth her/ For between the son & the moan is a line which declineth so moche to the moan by which the son smiteth his rays in her as long as there is no letting by th'earth/ For the more that there is between them the more is the moan shadowed/ And the lass that it is between so much lass is the shadow/ & the moan loseth the lass of her light that she receiveth of the son/ when she is so shadowed/ Thus ye may understand/ if a line passed through th'earth by the point of the middle of it/ & stretched that one end unto the body of the son in such wise by right sight that it endured on that other end unto the moan/ which every month goth here and there. higher and lower/ if she were see even against the son/ then should ●he fall every month in that shadow which on all parts should empesh her light/ which then might not come to her for th'earth in no wise/ For the ferther she is fro the right line. so moche hath and receiveth she the more of light/ And when she is so that th'earth is ex opposito between them than loseth the moan her light/ Thus is seen sometime the moan in the middle of his month lose his light and derk/ when she is most full/ And her light turned unto darkness which we call eclipse of the moan. as ye may well see & understand by this figure if ye behold it well/   

¶ How the Eclipse of the Son cometh/ Ca vio.  
It happeth sometime that the son loseth his clearness & the light in the plain day. For it goeth as to decline. and is called in latin eclipsis/ This eclipse proceedeth by cause of default of light/ and it happeth in this manner that when the moan which is under the son cometh right between us and the son/ then in the right line it behoveth the toward us the moan taketh & retaineth the light of the son on high/ so that it seemeth to us that is defailed/ for the moan is not so pure that the son may shine over her/ & through her as through an other star/ all like as a candle/ which is set far fro your sight/ & after ye held your hand right to fore the candle. thenne ye should not see nothing thereof/ & the more right ye hold your hand between/ the more lass should ye see this candle/ & so much ye may set your hand right to fore your eyen & so far that ye should see nothing thereof. In this manner I tell you of the Eclipse that between the Son and the Moon is not one way comune/ But the moan gooth an other way which destourneth her a little from the Son. Wherefore us behoveth to understand that the moan gooth oft-times when she is between us and the son sometime above and otherwhile beneath/ here and there as she riseth and declineth/ But when she passeth in the right line even between us and the son then taketh the moan fro us the light and clearness of the son in such wise as we may not clearly see her in that paas/ For then shadoweth she th'earth/ And keepeth the reins of the son that they may not shine on th'earth/ And they that been in this part/ have in their sight the shadow behind them/ But it appeareth not commonly to all men through all the world For the moan is not so great nowher nigh as all th'earth therefore she shadoweth not all but only where she is in the right line between th'earth and the son/ And thither the philosophers were wont to go where as they knew it/ For by their wit and study they had learned for to approve the day and time when such things should hap By which they proved plenty of things wherefore they praised much our lord/ Thu● see we here beneath the eclipse of the son above us when the moan is right under the son for as much as she is beneath son and above us. And then the son passeth the right line and goeth departing and withdrawing so moche/ that she appeareth as she died afore/ And then the moan departed is horned three days after this Eclipse/ And by this figure ye may understand plainly this that ye have herd here tofore/   

¶ Of the Eclipse that happened at death of our lord god Capitulo/ vijo.  
THus as the moan taketh away fro us the light of the son/ So it happeth offtime that th'earth taketh away the light of the moan as to fore is declared/ But the Eclipse of the moan may not be in no wise but when she appeareth most full ne theclipse of the son may not be but when the moan is all waned and failed and that we call the conjunction but if god which made all thing change and deffete at his pleasure make it to come or happene otherwise/ like as it happened at such time as our saviour Ihesu christ was on the cross/ at which time the light and brightness of the day failed fro midday unto the ix hour of the day and then was the moan under th'earth at the full as much as she might be/ which then in no wise might empesh the light of the son/ & the day at that time was as dark & obscure as it had been proper night/ which by nature at that time should have be bright & pure/ For which cause saint Dyonyse which at this time is schryned in France & then being an estudyaunt in grece a paynem like a great clerk as he was. For he knew moche of astronomy. when he apperceived this great obscurte and darkness/ he had right great marvel/ and fond by astroonmye that this might not be by nature ne by reason. that the eclipse of the son should hap & fall in such season/ then said he a dark word in this manner or the god of nature suffereth great torment by wrong/ or all the world discordeth & shall dissolve & fail/ as it that must take an end/ & though in himself that he was a great god that so susfred/  
And that he had power and might above all other gods/ as he that believed on many gods. after his law. then this holy dyonyse made an altar in his oratory all above the other altars & also a part where as no person repaired but he himself only/ by cause he would not be reputed in misbelieve. and when it was made & he had seen it. he called it the altar of the god unknown & worshipped & adored him. & held him for a right dear & great god/ It was not long after this/ that the holy doctor saint paul came to this place where saint dionyse was/ as he that knew him for a right great clerk/ And by communication & preaching of saint Paul. he was soon converted by the help of our lord which wrought so therein/ that then he had very knowledge how our lord had suffered his passion For they were both good clerks as is more plainly contained in their legends. And thus was the noble clerk saint dyonyse becomen a good and very christian man which all his life tofore had be a paynim and he so employed his science and his time/ fro that day forthon that it availed him greatly to the health of his soul/ this eclipse deceyvid him not ne this that he knew astronomy. but he became after a man of so good & holy life. that he gate for his reward the bliss of heaven. ye have herd the faith of Eclipses if ye will understand them well. And ye shall not far the wrose ne the lass avail you/ For to know it may much profit to every person. for such demonstraunces been signefycations of great works & things that oft after happen & fall/ This find well astronomyers by astronomy as somtym scarcete and default of goods/ of a great dearth of war/ or death of kings or princes that falleth in the world/ as they may inquire and search by their science and reason/ This eclipse that was so great signified the death of Ihesu christ/ And it ought well to come otherwise for him than for another/ For he was and is by right lord & king of all the world. And may deffete & dissolve it/ and ordain at his good pleasure the other eclipses comen by nature which retain on th'earth their virtues of things that been come/ for it behooveth all to finish & come to nought to all that is on th'earth/ & that shortly/ god made not the firmament ne the stars for nought which as said is goth turning over & above us/ and giveth to the stars names & virtues in heaven and in earth/ each after his might on all things that hath growing. For there is nothing but it hath some power for as much as it hath growing/ such as it ought to have by nature and by reason we shall now for this present leave for to speak any more of the eclipses/ and shall recount and declare of the virtue of the firmament and of the stars/ For who so well knew the virtue of them/ he should know the truth of all such thing that is beneath here on th'earth by reason of nature/ whether the thing were obscure and dark or not/   

¶ Of the virtue of heaven and of the stars/ Caplo. viijᵒ.  
NOw will ye here of the science by the which men get sapience for to know and inquire the things that may happen in th'earth by the worker of right nature which is figured by the world/ The heavens and the stars been the very instruments of nature to the world by which she worketh all as god will as well nigh as far. and who that could know her might/ he had knowledge of all thing that said is/ as well of the stars that been on heaven which have vertueson th'earth which god hath given and granted to every & specially to the son & to the moan which give light unto the world & without whom nothing living may be/ For by them grow all things that be in this world and which have end and beginning/ this consenteth and permyseth he that is almighty. all diversities that be in persons and which have diversities of making and of corsage and all that happeth by nature/ be it in herbs/ in plants or in beasts. this happeth by the virtue celestial which god gaf to the stars. When he first created the world/ And that he set them & endowed them with such nature that he ordained them to go round about the world against the turning of the firmament/ And by their turning and by their virtue which lieth in heaven. live all things that been under it/ And if it pleased our lord that he would hold the heaven all still in such wise that it turned not about. there is nothing in all the world/ that might move him. In him should be no understanding no more then in a deed body. which feeleth nothing ne therein is no wit ne understanding ne moving as he that hath no life/ in such point/ shall every thing be when the heaven shall leave his moving. all thus should they be and never move/ till that the heaven had again his moving/ And then should they be otherwise but who that then might use his wit & see what he shall be. moche might he see of semblances & of diverse contenaunces in other men that might not remove them/ For if there were no moving on the heaven/ there is nothing that might live on earth. Also god will that it so be that all thing hath establysshid by right/ Thus was the will of god in whom all virtues abound for to form the world/ For he made ne created never thing but that he gaf to it such virtue as it ought to have/ else he had made something for nought & without reason/ but he died not so for he never failed in no thing/ he made and created all the stars & gave to every his virtue & who that will not believe. thus In him is neither memoyre ne reason/ For we see openly that the moan taketh light when we see her all full. for the man hath then neither member ne vain/ but that it is full when it is in the course of humours and such things & in like wise it happeth on all beasts. For they have then their heads and other membres more garnished of margh & of humeurs/ And the see also floweth & ebbeth in his course every month whereof it happeth that they that been nigh the see when they know that the moan is full they withdraw them fro the see on high. And save them & their meynage. and in this point they withdraw them and hold them in high places unto the time that the see withdraweth and lasseth again. And thus do they every month. But all this happeth by the moan which is one of the seven planets/ In like wise is it seen of the son. that after the winter when he beginneth to mount/ he causeth the fruit to be brought forth of th'earth/ and appparylleth the trees with leaves. and all verdure to come again. And the birds begin again their song for the sweetness of the new time. And when he rebasshith and declineth/ he maketh the winter to begin and causeth flowers and levis to fall and fall so long till he begin to mount again as tofore is said. Sith that these two stars have such virtues/ and cause such things to be done/ The other which been portrayed on the heaven/ were not made to serve of nought/ But to every is ordained his virtue and his right after his nature. Wherefore they make diversities in things that been on th'earth/ And the movings of time/ of which that one cometh soon and that other late/ And the fruits that come on th'earth. Somme come soon and early and the other late and been otherwhile sooner ripe in one year that in an other. And more assured of tempests & other grievances/ And thus change in sundry manners. For one summer is soft and moist/ And another is dry and windy/ Of the winter it happeth oft-times that they change/ so that one is cold/ rainy and more desplaysaunt than the other/ And another shall be more joyous & lass damageable/ Thus is seen that the one is dear of some victual or other things And that other shall be plenteous And also it is oft that there is plenty and good cheap in one year/ In another year it is had in great chierte/ and is of great scarset● this falleth sometime and oft. all these diversities cause the stars which been on the heaven/ But all this is by the will of our lord that hath set eeveriche in his proper place/ where he maketh naturally his course/ and every diversly/ For if none other thing had his use in times safe the son only without more/ as he that goth swiftly by the firmament every year/ And mounteth as much and as high in one summer as in another And as moche descendeth in one winter as in another every day equally till that he come in to/ his right point/ And joineth that other after him where he was to fore/ this know well astronomers that he gooth every year about the heaven one torn. And where he is this day in the same place he shall be this day a year. There by is it known that if none other hath no power thenne should every year be like other. & every year always should be like as the year tofore was/ and every month should be like the same as every should come/ that is to wite/ one january like another january/ and Feverer like another Feverer/ and in like wise all the other x. months/ For the son gooth all like in one month/ As he shall the next year in the same month. And this day should reassemble and be like unto this day a year in all manner thing that is to weet of heat/ of cold of fair wether. of rain and of other things everich after their coming all the year during. Thenne should it fall by right nature that in all the summer's and all the winters that ever have been and shall be should not come no diversities. And all the times should be like as they that by the. son should be always demeaned/ eschauffed and continually governed. For he goth equally always and endeth his course every year and holdeth his right way in one estate as he that goth not out of his way. Thus is he the right veil and patron of all the other stars. For it is the most fyn of all the other by the great clearness that is in him/ and in all things by him/ and he hath on th'earth more power on things of which may be inquired of nature reason and right than all the other stars/ yet sometime they restrain his heetes and after they enlarge them after that they be fer or nigh/ as he otherwhile hath need/ like unto a king which is the greater lord and the more mighty in himself for his highness then any other of the people/ Nevertheless he hath sometime need of them for to be helped and served of them/ For how much the nearer he is to his people/ so moche more is he strong and puissant/ And the ferther he withdraweth fro his folk/ so much the lass he exployteth of his work/ ¶ In like wise I say to you of the son which is as ye may understand. the greatest. the most mighty/ And the most virtuous/ of which he hath greater power in earth/ than any other star may have. but the other have their power every in his degree. But sith we have recounted to you the shortest wise we may of the virtue of the firmament. we shall declare to you hereafter in short how the world was measured as well in height as in deepness. And on all sides of length and breed by them that known the reasons of the seven sciences/ Of which geometry is one. by which the son/ the moan. th'earth/ and the firmament been measured as well within as without/ how much it is of greatness/ And how much it is fro th'earth to the firmament/ and all the greatness of the stars/ For this is proved by right beholding. And they that found this science perceived that it might not be known truly by astronomy ne the nature of the stars without knowing of their mesures/ Therefore would they measure them and prove all their greatness/   

¶ Wherefore and how they measured the world/ Caplo. ix  
first of all the ancient philosophers would measure the greatness of the world all round above th'earth tofore any other work. by which they proved the height of the stars. and the greatness of the firmament all about/ And they could not find more greater measure to be measured/ and when they had measured th'earth how much it had of largeness all about/ and how much it had of thickness thorough they inquired after of the moan by cause it was lest high fro th'earth. & most nyhest thereto. And after they inquired of the son. how far it was fro th'earth/ And how much the body thereof had of greatness/ And they fond it more than all th'earth was▪ And when they had measured these three things the Son/ the moon and th'earth. They might lightly after inquire of the other stars/ how moche every is nigh or far. And the greatness of everich/ Of which they fond none. but his body were of more greatness than all th'earth is except only three of the planets without more which been Venus. Mercury. and the Moon/ which is the third/ and every man may inquire this. if he know the science of geometry & the science of astronomy with all/ For that must he know first tofore he may find and know the truth. But for as much as all be not good clerks ne master of astronomy that may prove this. we will recount here after how moche the earth is long. And how thick it is through. And also how moche the moan is above th'earth. And the son also which is above the moan/ And how much each of them hath of greatness like as the king Tholomeus hath prened/ And also we shall speak after that of the stars and of the firmament/ Of all this we shall say to you/ but first tofore all I shall recount to you of the faytes and deeds of the king Tholomeus. which knew so many demonstraunces of apparitions. and so moche loved astronomy that he would search all these things/ And we shall say to you of some things. which been not contrary to you/ if ye will well understand and retain them by which ye may learn some good. And then after we shall measure to you the world the best wise we may/ Now intend ye of the king tholomeus and of the works of some other philosophers for your own profit.   

¶ Of the king Tholomeus and of some other philosophers/ Capitulo xᵒ.  
THolomeus was a king moche subtle in astronomy. This tholomeus was king of egypt which held the country long time/ There were sometime many kings that were named Tholomeus/ But among the other this was he that knew most of astronomy and that most ensearched of the stars/ and more understood of them than the other/ of which he composed and made plenty of right fair volumes and books/ And many diverse instruments by which was found apertly all the greatness of th'earth/ And the height of the firmament/ And how the stars make their course both by night and by day/ By him were founden first the oryloges of the churches which begin the hours of the days and of the nights/ The days pass fast on wherefore the churches have great need to have good orloges. for to do thereby always the service of our lord at hour competent and due as well by day as by night. For god loveth moche for to be adored and served entirely and ordinately every day/ For the Orisons that been said and receyted every day in the churches please more to our lord than do they that been said in many other places/ And therefore the oryloges been necessary in every church. And men serve god the better in due time and far the better/ and live the longer. For if they ruled so themself to pray at a certain hour/ And at an other hour in like wise to eat. & other things in his right hour/ it should be a light thing to do & please god If men would apply them as well to such things. as they do to do that which confoundeth and sleeth them that is to weet that they be all inclined to conquer the richesses/ of which they cease not night ne day. And weenen to prolong their life thereby/ But they amass and get great treasures/ and purchase their death/ For by the great goods that they assemble on all sides/ they put them in such thought and pain that they lose oft their wit & understanding. and also their mind so that they may not incline and think on thoo works that touch their salvation as they ought to do/ & by such works should they be in more ease & live longer and please better our lord. And should also have more health of body and of soul/ but they love so much the winning of the goods of the world/ that they leave that which should more avail and profit them. ¶ I wot never wherefore they get this valour and good. For they lose thereby the ease of the world/ because when they ween to set them in ease and to be in peace/ then cometh death and maketh them to die with right great sorrow. For the great covetise of the good and the pain that they have made all way to get it without ordinance and measure hath much the more hastelyer brought them to their death And so been many men deed/ that if they had ordained their affairs and business as they ought to do at every hour competently and by order/ which yet had been a live & in good health/ And lo thus ye may see how they abredge their days and advance their death/ For at long nature may not suffer diverse mayntenes unreasonable ne the sudden agravations ne griefs/ of which by their follies they travail nature. and it displesyth moche unto god. And also no good may come thereof/ But gladlier and with better will they travail and more diligently for to win and get the worldly goods. than the love of god/ And never do they thing by order. One day gone they early to the church. and another day late or at such an hour/ as they ween that it shall not hurt them to advance their gain & winning/ Thus go they never to church for to pray unto god unto the time that they ween that they shall win no more worldly goods. But they win the lass/ For they serve god in vain/ And god shall render to them their reward. and they shall buy right dear that they leave to serve him/ For he may render to them more merit in one day. than they may get in a thousand year. Such people been fools and evil advised. when of nought they ween to serve him that all knoweth and all seeth. ye the lest thought that they think yet been there some/ when they go to church they go not in entencion to pray god but only for to get the loos and goods of the world. And pray more for their richesses. that god should keep and multiply them than they do for the salvation of their souls which been in great peril to be perished. And it is a great marvel of such manner of people/ that think well in their hearts and know well that it is evil that they do/ yet for all that they amend them not▪ of which it is great pity when they so follow the devil which is so feeble a thing fro whom all evils sourden Truly the devil is full of iniquity and without power and strength over any person of himself/ For he may not vainquysshe ne overcome/ but him that consenteth to his will/ For who that will conduit and rule himself well The iniquities of him may not noye ne grieve/ ne in nothing travail him/ of which he hath cause to sorrow fore/ as long as he will dispose him to do well/ Then may well be said/ fie. ¶ For they been more than failed when he overcometh them so feebly and taketh them in their evil deeds and sins and leadeth them to perdition/ where they never shall be without pain/ ne never shall have joy ne in no wise have hope of mercy of this purpose we shall say no more now/ but recount of king tholomeus/ The which employed his time/ in the works of our lord god/ out of his books were drawn the numbers of which the years been ordained/ And of the same is found the course of the moan/ By which is seen when she is new/ of such julius Cezar which of rome was emperor made a book called the sums/ the sums/ the which is full necessary in holy church/ and it declareth the golden number of the calendar/ For by the calendar is known the course of the moan/ and of all the year/ by which is also known how we ought to live after reason every day/ That is to weet in eting and drinking/ and in worshipping our lord on high days and simple/ and for to solempnyse such days as holy church hath ordained and by blessed saints established/ ¶ By the calendar we know the holy times as the ymbre days/ The lente/ advente/ And the high days and feasts thet we been most bound to serve god/ For to get his Inestimable joy and glory/ Which our lord hath promised unto his good and true friends which with good heart serve him/ Alle this learneth us the calendar/ the which was drawn out of astronomy which the good king Tholomeus loved so moche and he knew more than any other man save adam which was the first man/ For adam knew all the seven sciences liberal entirely without failing of a word/ as he that the creator made and formed with his proper hands/ And so would our lord have him sovereign in beauty. in wit and strength. over all them that should be born after him unto the coming of Ihesu christ son of god/ The which had given to him such virtues. Ne never after Adam gaf he so much to one man. ne never shall. But anon as he had consented and commised the sin deffended. he lost so moche of his wit and power. that anon he became a man mortal/ And he was such to fore ere he had sinned. that he should never have felt death/ Ne all we descended of him should not have lass merit than he/ In joy in solaas and in deduyt of paradise terrestre all to gydre & born and nourished without sins/ And after in heaven glorified. But sith they tasted of the fruit▪ which god deffended them his wit and his intendment were so destroyed and corumped by his sin. that all we abide entetched and foylled there by/ Ne there is nothing under the firmament. but it is worse sithen than tofore and of lass value. Ye the stars give lass light/ than they died to fore/ ¶ Thus all things impaired of their goodness and virtues by the sin of Adam/ which god had made for man/ as he that would make him master of all the goods that he had made/ ¶ But anon as he had commised the sin/ he felt him so bare of his wit and intendment strength & of his beauty/ that him seemed he was all naked. & that he had lost all goods as a man put in exile/ But notwithstanding this yet abode with him more wit strength & beauty/ than ever any man had sithen And to the regard of these three virtues that adam had/ The king david that was so virtuous & wise had two sons which might be compared the one to the beauty of adam. & that other to his wisdom/ absolon might be compared to his beauty & solomon unto his wit & wisdom/ And sampson the fort unto his strength/ Thus were these three virtues in adam so parfyghtly that noman sith might compare with him. Ne the two sons of david ne sampson/ ne none other. For as it is said tofore he knew the seven sciences liberal better than all the men that been descended of him/ as he to whom his god & maker had taught them to him and erseygned. & after that they were sought by many a man which rendered great pain/ for to find them. and to save them for cause of the flood/ knowing that it should come to the world by fire or by water.   

¶ How the scriptures & sciences were saved ayenft the flood/ Capitulo/ xjo.  
Sith Adam was deed there were many men which learned the sciences of the seven arts liberal/ which god had sent to them in th'earth/ Of whom some there were that would inquire what should become of the world or ever it should have an end/ And they fond verily/ that it should be destroyed and take end twice. At the first time by the flood of water/ But our lord would not they should know whether it should be first destroyed by water or by fire. Then had they great pity for their sciences that they had gotten which they knew/ & so should perish But if it were kept and ordained fore by their wysedoms/ then they advised them of a great wit and bounty/ as they that well wise/ that after the first destruxtion of the world there should be other people/ wherefore they died do make great pilers of stone in such wise that they might pourtraye/ & grave in every stone at lest one of the seven sciences entirely in such wise that they might be known to other Of which some say that one of these pilers was of a stone as hard as. marble/ and of such nature that water might not impair it ne defface ne minish it/ And they made other in a strong manner of tiles all hole with out any jointures that fire might not hurt it in no wise. In these great colompnes or pilers as said is were entaylled and graven the seven sciences in such wise/ that they that should come after them/ should find and learn them/   

¶ Of them that fond the science & the clergy after the flood/ Capitulo xijo.  
AS ye may unrerstonde the seven sciences liberal were fowden by ancient wise men out of which all other sciences proceed. these were they to whom our lord hath given them and ensigned doubting the delwye that god sent in to th'earth/ the which drowned all creatures reserved Noah and them that he took in to the ark with him. And after this the world was repeopled and made again by them that descended of them For after the time of no the people began to make again houses & mansions. & to make ready other works. but this was much rudely as they that could but right little unto the time that these sciences were founden again and then could they better make & do that was needful and propyce to them/ And find remedy for their evellies. the first that applied him and entermeted for to inquire and search these sciences after the flood was Sem one of the sons of No/ which had given his corage-therto. & in such wise he died therein such diligence & so continued. that by his wit he fond apartye of astronomy. after him was abraham which also fond a great party & after him were other that used their life the best wise they might so much that they had the principles and reasons of the seven sciences. And after came Plato the sage and right sovereign in philosophy/ and his clerk named/ Aristotle the wise clerk/ This plato was the man above all them of the world in clergy the most expert of them that were tofore or after him. he proved first that there was but one that was only sovereign/ which all made and of whom all good thing cometh/ yet his looks approve highly that there ne is but one sovereign which all made. And of whom all good thing cometh/ yet his books approve highly that there ne is but one sovereign good. that is our lord god which made all things. & in this only verity. he proved the right truth/ For he proved his power. his wisdom. and his goodness these thee bowntees reclaim all christian men. that is the father. the son/ & the holy ghost. Of the father he said the power and puissance/ Of the son sapience/ and of the holy ghost the benevolence/ And arystotle which came after him holdeth plenty of things nigh to him/ and knew the things that he had said/ And ordained right well the science of logic. For he knew more thereof than of other sciences/ these ij. notable clerks fond by their wisdom & cunning/ three persons in one essence/ & proved it. but they put it not in latin For both two were paynims. as they that were more than three hundred year to fore the coming of one lord Ihu christ And all the books there in grekyssh letters/ After came boece which was a great philosopher & right wise clerk/ the which could byhelpe him with diverse languages/ and loved moche rigtwysnes/ This boece translated of their books the most party. and set them in latin/ But he died ere he had all translated them/ whereof was great damage for us all/ Sith have other clerks translated. but this boece translated more than any other/ The which we have yet in usage/ And compiled in his life plenty of fair volumes adorned of high and noble philosophy/ of which we have yet great need for tadresse us toward our lord god And many other good clerks have been in this world of greet authority which have learned and studied all their time upon the sciences of the seven arts/ Of which have been some that in their time have do marvels by astronomy. But above all them that most entremeted & traveled upon the science of astronomy. was virgile which compiled many marvelous works. & therefore we shall recount a little here following of the marvels he died/   

¶ Here follow in substance of the marvels that virgil wrought by astronomy in his time by his wit Capitulo. xiijo.  
UIrgyle the wise philosopher born in Italy was to fore the coming of our lord Ihesu christ he set not little by the seven sciences/ For he travailed and studied in them the most part of his time so much that by a astronomy he made many great marvels/ For he made in Naples a fly of copper/ Which when he had set it up in a place/ That fly enchased and hunted away all other flies. so that abide none in any place ne durst not approach nigh to that fly by the space of two bow shoot round a bout/ And if any fly passed the bound that Vyrgyle had compassed. incontinent he should die/ and might no longer live He had also an horse of brass/ the which guarysshed and heeled all horses of all their maladies and sicknesses of which they were entetched. also soon as the seek horse looked on the horse of brass/ Also he founded a marvelous city upon an egg by such force and power/ that when the egg was moved. all the city quaved and shaken. And the more the egg was moved/ the more the city quaved and trembred/ The city in high and low and plain/ The fly of copper. and horse of brass that Vyrgyine thus made been in Raples. And the cage where the egg is in. all been there seen. This hath be said to us of them/ that be comen fro thence▪ that many times hath seen them. Also he made that in one day all the fire through out Rome failed. and was quenched/ in such wise that no person might have none. But if he went and fet it at the nature of a woman with a candle or otherwise. And she was daughter of th'emperor and a great lady/ which to fore had done to him a gre●e slander and displeasure. and all they that had fet fire at her/ might not address it to other. but everich that would have fire must needs go fet it there as the other had fet it. And thus avenged he him on her. for the displeasure that she had done to him/ And he made a bridge upon a water. the greatest that ever was made in the world/ And is not known of what matter it is made/ whether it is of stone or of wood. But there was never workman so subtle ne carpenter ne mason/ ne other that could so much know ne ensearch within the earth/ ne within the water. that they might know and find how that bridge was there set ne how it was sustyned in no manner/ ne at ends. ne in the mids. and men passed over freely/ And all without letting/ He made also a garden all a bout round closed with thayer. without any other closure/ which was as thick as a cloud. And this garden was right high fro th'earth/ He made also two tapres and a laumpe light & brenning in such wise that it continually burned without quenching. and mynushed ne lessed no thing/ these three things he enclosed within the earth in such wise that no man can find it/ For all the craft they can do/ Yet made he an heed to speak/ Which answered of all that which he was demanded of. And of that which should happen & 〈◊〉 in the earth/ So on a day he demanded of the heed how he should do unto in a certain work where as he shield go unto. But the heed answered to him in such wise that he understood it not well. For it said that if he keeped well the heed/ he should come again all hole/ and with this answer he went his way well assured/ But the son which that day gave great heat smote him on the heed and chafed his brain/ of which he took no heed/ that he gate thereby a sickness and malady/ whereof he died. For when he had the answer of the heed that he understood not that he spoke of his heed/ but he understood of the heed that spoke to him/ but it had be better that he had kept well his own heed And when he felt himself aggrieved with sickness. he made him to be borne out of rome. For to be buried in a castle. being toward Sezyle/ and a mile nigh the see/ Yet been there his bones/ which been better kept than others been And when the bones of him been removed/ The see beginneth to increase and swell so greatly that it cometh to the castle. And the higher they been raised up. The higher groweth the see in such wise that the castle should be drowned if they were not anon remised and set in their place but then when they be set again in their place anon the see availeth. and gooth away there as it was to fore/ And this hath be oft-times proved/ and yet endure the virtues of him as they say that have been there/ Virgyle was a moche sage and subtle clerk and full of great engine/ For unto his power he would prove all the usages of clerks/ as much as was possible for him to know/ He was a man of little stature/ alytyl courbed was he on the back by right nature. And went his heed hanging down and beholyding the ground/ Virgyle died and made many great marvels/ which the hearers should hold for losings if they heard them recounted/ For they would not believe that another could do such thing/ as they could not meddle with. And when they here speak of such matters or of other that they see at their eyen. And that they/ can not understand ne know not thereof/ Anon they say that it is by thelpe of the fiend that worketh in such manner. as they that gladly missay of people of recommendation. And also say it is good not to con such things. but if they knew the science and manner. they would hold it for a moche noble and right work of nature. & without any other espece of evil/ And when they know not ne understand the thing/ they say moche more evil than well. Certainly who that knew well astronomy there is nothing in the world. of which he could inquire by reason/ but he should have knowledge thereof. And many things should he do. that should seem miracles to the people which that knew nothing of the science/ I say not but there might be well done evil by him that could it. For there is none so good science. but that might be intended therein some malice. & that he might use it in evil that would so apply him thereto God made neverso good a gospel. but some might tonrne it contrary to truth/ & there is no thing so true/ but some might so gloze that it might be to his dampnacon who that would pain him to do evil/ how well it is no mastery to do ill. Every man hath the power to draw him sylf to do well. or to do evil/ which that he will/ as he that hath fire liberty of that one & of that other/ if he give hym sylfe to virtues. this goodness cometh to him fro our lord and if he be inclined to do evil. that bringeth him at th'end to sorrow and to pain p●erpetuell/ Never shall the evil disposed man say well/ of that he can not weal understand & know/ There is no craft. ar●e ne science/ but it is good to be known when a/ man will give and apply/ himself thereto/ But let him do no thing against god by which he loseth his grace all thing is known by astronomy save such thing as god will that it he not known. And so it is better to learn that than to learn to amass and gather to guider great treasures/ For who that could/ astronomy properly. he should have all that he would have on earth/ For him should fail no thing what somever he would. and yet more/ But they had liefer have the money/ And they know not that it is of astronomy ne wherefore money was founden. how weal that they apply all their intendment for to have it▪ But they retch not for to learn. safe that which they know shall redound to their singular profit/ And yet for all that we shall not leave/ but that we shall recite some caas for them that have talent for to learn/ And let him herkyn and take heed that will understand it/   

¶ Here declareth for what cause monoye was first established. Capitulo. xiiijo.  
THe monoyes were established/ first for as much as they had not of all things necessary to gydre That one had wheat/ another had win/ and another cloth or other wares/ he that had wheat/ had not win without he changed one for another. and so must they daily change one for another. For to have that they had not. as they that knew none other mean. When the philosophers saw this/ they died so moche that they established with the lords sometime regning/ a little light thing which every man might bear with him to buy that was needful to him and behoefful for his life. and so ordained by advise to gydre a thing which was not over dear ne holden for over vile. And that it were of some valour for to buy & use with all true merchandise one with another. by virtue of such ensign/ And that it were commune overall and in all manner/ And establed then a little money which should go● and have course through the world/ And by cause it lad men by the way and ministered to them that was necessary it was called monoye. That is as much to say. as to give to aman all that him be hoveth for his living. Monos in grekyssh language is as much to say. as one thing only/ For then was but one manner of monoye in all the world But now every man maketh monoye at his pleasure by which they desuoye and go out of the way more than if there were but one coin only/ For by this cause is seen oft plenty of diverse monoyes. Thus established not the philosophers/ For they established for to save the state of the world. And I say it for as much if the monoye were out of groats & pens of silver so thenne it should be of lass weight and lass of value/ and that should be better for to bear by the way for pour folk/ and better should be easid for the help of their needs to their living/ And for none other cause it was ordained first. For the monoyes be not praised but for the gold and silver that is therein/ And they that established it first/ made it right little and light/ For the more ease to be born all about. where men would go. for now In late days as in the beginning of the reign of king Edward & long after was no monoye current in england but pens and half pens and ferthynges. And be ordained first the groat and half groat of silver/ And noble half noble and ferthing in gold/   

¶ Here followeth of philosophers that went through the world Capitulo/ xvᵒ.  
THus the philosophers by the moyen of their monoye went where they would through the world. And the merchants/ in their merchandises. or in pilgrimages/ o● in pourchacing & inquiring some places that they would know of▪ whom there were many which were philosophers/ & that would have experience of all things & they went by see & by land for tenserche the very truth of the secret things of heaven & of earth/ They rested them not by the great fires ne brassed not as some do now in these days in the world the which give them to do no good ne apply to no virtues/ but if it be to have the loos and praising of the world. But they went searching by the see and the land on all parties for to know the better the good and the evil. and for to con discern that one fro that other/ by which they endured many great travails for to get the saving of their souls. and at this day all men seek to get richesses and treasure. and the name to be called master for to get loving and honour of the world/ which so hastily faileth/ Certainly an evil man may not think on high things. For who that is of earth to th'earth intendeth. And who pretendeth to god. God attendeth to him/ for god himself saith who that is of th'earth speaketh of th'earth/ And who that cometh fro heaven unto heaven pretendeth he without other. The philosophers that well could understand this word. had moche liefer to suffer travails and mesayses for to learn/ than tendende to worldly honours/ For they held for more dear and worthy the sciences & the clergyes. than all the seygnoryes of the world Plato which was a puissant and a recommended master of Athenes left his noble estate and his place by cause he would of such renomee live/ that he searched many lands & contrees/ And had liefer have pain. mesayse & travail for tenserche truth/ and for to learn science than for to have seynourye and domination in the world ne renomee for to be master. For he would say nothing but if he were certain thereof/ For any vain glory of the world Apolynes which was so great a prince left his empire and his royalme. and departed all power and naked for to learn the sciences. And he was taken and sold oft-times to strange men/ Ne never was there none of them so valiant of all them that bought & sold. that he set aught thereby so that he might all way learn And more travailed on all parties for to learn and know god. & the world/ Which he loved better than any other worldly thing & he went so far that he fond sitting in a Throne of gold an high philosopher & of great renomee/ the which ensigned & taught his disciples within his throne where he sat/ & learned them of the faytes of nature of good mavers/ the course of the days and of the stars ¶ And the reason and sygnefiaunce of things touching of sapience and wisdom. This philosopher was named hyarchas. Affter appolynes' searched by many contrees so far that he fond the table of fyn gold which was of great renomee/ that it was named the table of the son. wherein all the world was portrayed Therein saw he and learned many faytes and many marvels. Which he loved more than any royalme/ he erred so far by strange lands that he passed the flood of Ganges and all Ind/ & in th'end so far. that he might find no more way. & where somever he came he fond & learned always. such as might avail and profit to himself and other for tavaunce him tofore god/ Thus the king alysaunder also suffered travails without number for to learn/ But he went fro place to place in estate rial/ And with puissance of people/ wherefore he might not so well learn ne inquire the truth of things/ ¶ Virgyle also went through many contrees for to inquire and search the truth of all things/ Tholomeus which of Egypte was king was not all quite of his part. but went by many contrees and Royammes for to learn. experiment and see all the good clerks that he might find. Saint Brandon never left for to labour by see and by land/ For only to see and learn/ And he saw plenty of great marvels. For he came in to an isle of the see/ Where he saw certain birds which spoke as spirits. which said to him somtching which he demanded of them the understanding/ And so far he erred that he fond one so perilous a place and so full of spirits in so terrible torments/ that they could not be numbered ne esteemed. among whom he saw one that asnwerd to him and said that he was judas that betrayed Ihu cryst which every day was tormented an hundred times and die he might not and plenty of other great marvels he saw. as along is recounted in the legend of his life/ There were many other philosophers that searched the world as was possible for them to do for to know the better the good & the evil & spared for nothing/ For they believed not lightly a thing till they knew it well by experience Ne all that they fond in their books. to fore they had proved it for to know god the better & to love him But they searched by see & by land/ till they had ensearched all/ & then after returned again to their studies allway for to learn the virtues & good manners/ And thus loved so moche philosophy/ For to know themself the better in good & just life. But by cause that many times we have spoken of philosophy & that so much good cometh thereof that a man have thereby understanding to know & love god/ therefore we shall tell to you what it signifieth/   

¶ What thing is philosophy/ and of th'answer that plato made thereof. Capitulo. xvjo.  
UEray philosophy is to have knowledge of god and fyn love of sapience. And to know the secrets and ordinances of divine things. and of human/ For to know god and his power. and what a man ought to be. So that he might conduit him that it might be to god agreeable. Who that well knew god and his mysteries/ he should well con entirely philosophy/ Alle they been good philosophers that of themself have knowledge. ¶ Of whom plato answered to some that demanded him in common/ and said to him that he had learned enough and needeth no more. For he had estudyed all his time for to learn. And it was said to him. Maystre it is well in you for to say to us. some good word proceeding of high intendment. as ye have done other times/ then plato how well that he was the most experymented of other answered saying as in his heart troubled. that he had no more learned safe as much as he that felt himself like unto a vessel that day and night is all void & empty/ Thus moche answered Plato & no more. how well he was at that time the most great clerk that was known in all the world and of moche perfounde science. they that on these days will meddle. take non heed to answer thus. but make semblant to be much great clerks and expert/ for to get the loos & praising of the world which le●eth them to damnation And bringeth their folly in to their heads so that they intend no more to virtues than do bestis. For they be not all clerks that have short typettis. For there be many that have the Array of a clerk. that can not well understand that he readeth. ne yet some that be priests can notwele & truly read neither. And when such know any thing that them seem be of value. then ween they to know all But moche remaineth of their foolish conceit/ They be of the nature of proud fools that been surquydrous. that seek nothing but loose and praising of the people/ And travail themself for to deceive the world. This shall they abye dear ones. It were better for them to learn such science/ that should make them to understand truth and right/ Like as these Ancient wise men died/ the which so little praised the world/ that all their time they occupied in learning of philosophy. ¶ Thus estudyed anciently the philosophers to fore their death for tadresse them and other to their maker and creator/ And in deed traveled moche for to address all people to wertue/ They ordained the moneys that they bore for to have their livelihood in buying and paying/ For men give not alway And for covetise of the people that/ have fere of their dyspentes. it corumpeth right and nature/ For by reason and right everich ought to take his living/ And therefore was money established for to sustain to everich his living when they went by the way. But they love their caraynes and bodies much more than need is/ And retain and keep more goods and richesses than they shall need for their ordinary/ which they let rote and fail by them/ And see that many pour persons have great need thereof/ The moneys were not found for this cause. but for to have their living unto the time that death cometh & taketh all that he ought to take at the playsur of god/ And thus they sholve be more eased. than they now be and everich should have that him lacked/ and they should leave to do so many sins. But they been not so wise as were they/ that by their wit found again astronomy/ of whom Tholomeus was on●. And traveled so moche/ that he knew and proved the course of the stars that been on the heaven. and measured them all on high/ whereof we have spoken here to fore/ And now we shall recount from hens forth the greatness of the earth. and of heaven. of the Moon/ of the Son. of the Stars and of the planets. Which things been not commune to every man: Like as the king Tholomeus himself measured them unto the Abysm. And proved by reason in a book that he compiled named Almageste. which ye as much to say as an high work/ Then will ye here what he saith hereto. Which many another hath also proved after him by his book/ In whichehe gaaf the craft and science to prove and see it by reason.   

¶ How moche the earth is of height round about and of thickness by the middle/ Capitulo xvij  
THe anncyent philosophers measured the world on all parties/ by their science/ art and wit unto the ste●res all on high/ of which they would know the measure. For to know the better their nature/ but first they would measure the earth and prove his greatness/ And then when they had measured there all a bout by a craft that they knew. and proved by right reyson/ they measured it round about. like as they should have compassed it all about with a girdle. And thenne they stretched out the girdle all a long And then that which went out of length of the girdle. they fond it in length xx M. CCCC. and xx seven. miles/ Of which every mile containeth a thousand paas & every pace v. foot/ and every foot xiv inches/ So moche hath the earth in length round a bout/ by this fond they after how thick th'earth is in the middle. And they fond the thickness thereof like as it should be cleft in the mids from the hieste to the lowest/ Or from that one side to that other vj. M. and v. C miles/ By this last measure/ which is after nature right they measured justly the height of the firmament/ For they could nowhere find a greater measure for to extend the greatness of all things which been enclosed within the heaven/   

¶ How the moan and the son have each of them their proper height. Capitulo xviij  
THerthe as the ancient philosophers say/ after they had measured it/ there measured the stars/ the planets & the firmament/ And first they measured the moan and proved his greatness/ And they fond the body of th'earth without & within/ that after their common measure it was more great/ than the body of the moan was/ by xxix times & a lityl more/ And they fond that it was in height above the earth xxiv times & an half as much as th'earth hath of thickness. Also in like wise proved they touching the son by very demonstrance and by reason/ that the son is greater than all th'earth is. by an hundred sixty & six scythes. But they that know nothing hereof/ uneath and with great pain will believe it/ And yet it is suffysantly proved/ as well by maystryse of science/ as by verray cunning of geometry Of which have been many sith the philosophers that fond this first/ that have studied & travalled for to know the truth/ If it were so as is said/ or not/ so much that by quick reason they have proved that th'ancient Philosophers had said truth as well of the quantity of the Son as of the height/ ¶ And as to the regard of him that compiled this work/ he set all his intent and tyme. By cause he had so great marvel thereof. Till he had perceived plainly that of which he was in doubt/ For he saw apertly that the Son was greater than all th'earth without any default by an. C.lxuj times. And three parties of the xx. part of th'earth/ with all this that th'ancient philosophers said And then believed he that/ which was give him to understand/ And he had never put this in writing. if he had not certainly known the truth/ and that he plainly had proved it And it may well be known that it is of great quantity ¶ When it is so much far fro us/ and seemeth to us so little/ Ne he shall never be so far alove us. But in like wise he shall be as far when he is under or on that other said of us And for truth it is fro th'earth unto the son life as the king Tholomeus hath proved it/ five hundred lxxx. and v times as much as th'earth may have of greatness and thickness through/   

¶ Here followeth of the height of the stars and of their greatness/ Capitulo. xixo.  
NOw will I recount to you briefly/ of the stars of the firmament of which there is a right great number/ And they been all of one height/ but they been not all of one greatness. And it behoveth over long narration that of all them would describe the greatness/ And therefore we pass lightly over and shortly/ how well I advertise you & certify. that there is none so little of them that ye may see on the firmament/ but that it is greater than all th'earth is/ But there is none of them so great ne so shining as is the son. For he enlumyneth all the other by his beauty/ which is so much noble/ from th'earth unto the heaven wherein the stars been set in a moche great space/ for it is tenthousand & lv. scythes as moche & more as is all th'earth of thickness/ And who that could account after the number and form/ he might know how many inches it is of the hand of a man. And how many feet/ how many miles. and how many journeys. It is from hens to the firmament or heaven. For it is as much way unto the heaven/ As if a man might go the right way without letting. and that he might go every day xxv mile of france. which is. I. english mile. and that he tarried not on the way/ Yet should he go the time of seven M.j. C. & lvij year and an half. ere he had gone so much way as fro hens unto the heaven where the stars be in. If the first man that god formed ver. which was Adam. had gone fro the first day that he was made & created xxv miles every day/ yet should he not have comen thither/ But should have yet the space of seven. C.xiij year to go at the time when this volume was performed by the very author. And this was at epiphany in the year of grace i M.ij▪ C. and xluj. that time should he have had so moche to go/ ere he should come thither/ Or if there were there a great stone which should fall fro thence unto th'earth/ it should be an hundred year ere it came to the ground/ And in the falling it should defcende in every hour of which the● be xxiv in a day complete xliij mile & an half Yet should it be so long ere it came to th'earth. This thing hath be proved by him that compiled this present volume ere he came thus far in this work/ this is well xl. times more than an h●rs may go. which allway should go. with outresting/   

¶ Here followeth of the number of stars. Capitulo. xxᵒ.  
TO the regard of the stars we shall say to you the number like as the noble king Tholomeus numbered them in his. Almageste/ to whom he gaf the proper names. And said that there were a thousand and xxij. clear. and that might be all seen. without the seven planets. & may be well accounted without any paryll. In all there be j M. and xxix/ which may well be seen without many other which may not well be seen ne espied/ There may not well more be espied but so many as said is ne apertly be known/ Now let him behold that will see it/ For noman travail he never so much ne study/ may find no more. Nevertheless there is no man living that may or can count. so moche. or can so high mount in any place/ though hebe garnished of a moche gentle instrument/ and right subtle that should find more/ than the king tholomeus fond by which he knew & might number them. and where everich sitteth/ and how far it is from one to an other/ be it of one or other or nigh or far. And the knowledge of the images of them. the which by their semblance formed them For the stars which be named. been of figures on the hevone and compassed by images. and that all have diverse beynges. And every hath his form and his name/ Of which been known principally xlvij within the firmament. And of them been taken xii of the most worthy which been called the xii. Signs. And they make a circle round about the seven planets where as they make their torn/ we been much far from heaven marvelously. And let every man know that he that dieth in deadly sin. shall never come thither. And the blyssyd soul which is departed fro the body in good estate. not withstanding the long way is soon come thither/ ye truly in lass than half an hour/ and unto the most high place to fore the sovereign judge which sitteth on the right side of god the father in his blessed heaven/ the which is so full of delights of all glory and of all consolation. that there is no man in this world living that may ne can esteem or think the joy & the glory where this blessed souls entereth/ And there is no man that can esteem ne think the capacity & greatness of heaven/ ne may compare it ne value it to the capacity and greatness of all th'earth/ or so much as may comprise fro th'earth to the firmament. As to the regard of the estymabyl greatness above the firmament. for the greatness is inestimable with out end & with out measure. Certes the firmament on high is so so spacyus so noble and so large. that of all his wit may not a man uneath think or esteem. the number of like masses as all th'earth is/ that should fill it. if they were all in one mass/ Who is he that could or might comprehend or comprise the grenes of them. When they all be assembled And every as great as all th'earth. Nevertheless we shall say to you thereof. as much as we may weal imagine.   

Of the greatness of the firmament. and of the heaven which is a 'bove it. Capitulo. xxjo.  
IF the earth were so great & so spacyous. and so much more for to receive an hundred thousand times as much people as ever were in this world/ and every man of them were so mighty for to engender another man every day during/ an hundreth thousand year/ & that every man were as great as a giant/ & every man had his house as great as ever had any king. & woods rivers champanyes gardyns meadow & pastures & vyneyerdes. eveych a bout his castle or place for to live with/ & that each had so great foison/ that every might hold/ an hundreth servants for to serve him. and every of this servant held xx other. & had thereto great room and pourpris in their manner/ Alle these might much plenty●usly be reserved in the firmament & yet should there be moche place void▪ more than all they might purprise and take for to play and disport them therein if they would/ then ought we well to know/ that our lord god is much mighty. and of right high affair/ when he can make of nought so noble a thing/ as the heaven/ and the son/ and all other things that been on the heaven in thayer. on th'earth & in the See/ such a lord and such a master ought weal to be good that can make so noble things/ of which we have very knowledge. & we ought parfytli to love him/ And we'll we may every man think that the thing that is a 'bove is moche gentle and much noble/ when it that is under is so subtle/ for that which is above is mor● great an hundred thousand times than it which is beneath/ & over much more than can be known or may be counted by any number/ or may be thought/ For this is a thing that in no manner shall have end ne term/ ¶ Therefore I may well understand/ that there is nothing that may pourpryse/ ne esteem in greatness ne other wise this which is above the firmament/ where the heaven taketh his place ne may be replenysshid ne filled with nothing that may be/ but if it be with the goods of our lord god filled/ but the right debonair lord is so much full of all goods that be filleth all other things/ which ought to have part and merit in goods/ And the evil departeth fro the good in such wise that it is void and disgarnysshed from all goods what somever it be/ & that it shall be like as it were nought whereof it is red hereof. that sin is nought/ for as much as it is void & disgarnysshid of all goods & rendered the body & the soul so much feeble & disgarnysed of all goods of all virtues/ & of all graces that/ that one is totally destroyed and perished with that other/ for all way the evil cometh to nought/ And contrary the good goth always growing and in amending/ And therefore there is none evil but sin which is nought/ For ye may understand that it cometh to nought as dung/ The is nothing that ought to be made right/ But be only this that aught to be permanent/ ¶ And therefore it is good aman to hold him nigh the good. For the good amendeth all ways/ And who that customly doth gladly the good works/ they been the cause to lead him to heaven/ as he that hath none other wythdraughte ne other dwelling place/ And therefore he must inhabit there/ him behoveth to come in to heaven for to retain there his place/ and also for to fill it There is noman in the world that can do so much good but that he shall always find his place/ and his repair propyce after his merits. for as moche as this so much noble a place is without end and without term in such wise that no goods what somever they be shall never have term ne end. ne never shall have default. but it is continually full of all consolation/ of all delices of all goods of all joy and of all gladness/ without having any thing void. Of which they that deserve it of our lord shall have full possession of all the inestimable goods. ¶ Of hell I may freely say to you. that there is nothing safe sorrow & martyrdom/ truly the most anguishous the most horrible & so much sorrowful that there is no like And if so were that the children that have been sith. Adam were all dampened yet it might not be filled by them/ though they were twice so many more/ & they that be therein perished▪ shall be dampened and perpetuelly tormented. for after that they be dampened they shall abide ever as long as god shall be which is without beginning and without ending And there they shall burn in fire eternel without hope of alegeaunce of any mercy of any hope to have any better but always worse fro tyme. to time/ as it is so that the saved souls desire the day of doom and of judgement for to be glorified in body and soul/ The dampened souls redoubt and dread it thinking that after that day they shall be perpetuelly tormented in body and in soul. And to that dreadful day they be not tormented in the body/ but in the soul/ ¶ And I have recited this thing shortly to this end that it may be known certainly that there is no good deed but it shall be rewarded ne none evil deed but that it shall be punished This is the will of the creator And maker of all things without whom there is none that in any manner hath any power/ & heis so much a debonayer lord full of sovereign puissance and of great and of infinite goods that there is no comparison to him. And he that all thing created/ made & established of nought at his pleasure and will/ But sith we have spoken to you of the inestimable greatness of the firmament wherein the stars be set which always is in moevyig/ so shall ye understand that there is an heaven above Where they that been there move nothing. but been continually in one estate. like as some man remevyth him from some place to another. the first place moved him not/ But he that should go so all about like round about a circle. should oft go fro place to place ere he come to his place. and so long he might go that he should come right to the place fro whence he departed first/ But that place should not move/ but hold him always in a point. now will ye thus understand of this heaven/ that there is no manner place that is removed fro the stars ne fro the firmament. but they hold them. also firmly all. as they most may. this heaven must be understand by them which been astronomers. This is that giveth to us his colour blue. the which estendeth above thayer. the which we see when thayer is pure and clear all about/ And it is of so great attemperance/ that it may have no violence. this is the heaven that encloseth the firmament/ Now I shall say you all apertly▪ that this that ye may understand here tofore. by hearing. may not be taken ne known/ ne be proved if it be truth or non. ne may not be by any art of demonstrance. like as may be seen by eyen. For the wit of a man hath not the power. But nevertheless we shall say to you this that we truly may find by writing in certain places like as some Ancient philosophers have imagined and thought/ of which they fond certain reasons/   

¶ Here after followeth of the heaven crystalyn and of the heaven imperial/ Capitulo. xxij  
Above this heaven that we may see blue as said is/ after that ancient clerks say/ there is another heaven all round about that above & beneath/ like as it were of the colour of white crystal. clear. pure. & much noble. & is called the heaven crystalyn. & above this heaven cristalyn. all round about that/ is an other heaven of the colour of purple. like as the divines say & that is called the heaven imperial/ This heaven is garnished & full of all beaultees/ more than any of the other that we have named/ & there is thayer seven times more fair & more clear than is the son. from this heaven Imperial fill the evil angels by their pride that which were disgarnysshid of all glory & of all goods/ And there been the blessed Angeles of our lord/   

¶ Here followeth of the celestial heaven. Capitulo twenty-three  
IF ye will understand for to know of this heaven celestial/ which is above all the other/ ye shall understand that this place is right worthy & blyssyd in all things/ wherefore there may nothing grow/ but all goodness & sweetness by reason & right/ This is the proper place of the holy trinity where as god the father sitteth in his right worthy majesty. but in that place faileth thentendement of any earthly man/ for their is nowher so good a clerk that may think the x. part of the glory that is there/ & if our lord pourpryseth any place/ him behoveth to have that by right/ but he is so commune overall/ that he seeth every man that hath deserved it against him & seeth all things here & there/ He seeth all about as he that hath all things in his keeping/ of which ye may take ensample/ by some when ye hear them speak/ that all they of whom they here the tale they here his word. many men understand all atones/ & in one time here every man heareth all the word/ In like wise may ye understand that god is overall & regning overall in every place/ & is in all places anon & atones/ And the light & clearness that groweth of him enlumyneth all things both here & there & also soon that one as the other example if ye set above many things a light. also soon shall the resplendour go on the side by yond it. as on the side on this side it. when such things have like virtue. over much more ought he to have/ that all thing made and created. & that all goods hath within him his heaven stretched overall as he▪ which of all is lord & master In heaven been all thangeles all th'archangels and all the saints which sing all together to for god glory & laud with right great joy & consolation. There is none that may comprise. ne heart of man mortal may understand what thing is heaven. & how moche great joy they have to whom he hath given & granted it the best clerk of the world the most subtle. & the best speaking with all that ever was living in earth or ever shall be in any time of the world & thaugh he had a thousand tongues speaking. and everich of the tongues spack by himself. & also had a thousand hearts within his body the most subtile & the most memoratyf that might be taken & founden in all the world and best chosen to understand & to expriment & if this might be & hap that all this might be together in the body of a man & after might think always the best wise that they could describe & devise thestate of heaven. And that every tongue might say & declare the intention of every heart. yet might they never in no manner of the world say ne recount the thousand part of the great joy that the pourest & least of them that shall be there shall have. & foul be he that shall not be there. for they that shall be in heaven would not be all the days of the world lords & kings of all the monarchy of the world earthly thaugh all their commandments might be observed & done not for to been one only hour out of heaven. for there is the life perdurable/ & there is the parfyght/ & inestimable joy that ever was and ever shall be/ There in every thing is established & ●tayn for evermore without end & without beginning ne never shall fail. ne there shall never be any doubtannce of death ne of malady of sorrow of anguish ne of dread of anger of travail of pain ne of poute of caytifnes ne of any tribulation that ever may hap in any manner of the world to him that shall have his mansion in heaven. But he shall be continuelly in joy in solace. in all delices & in all goods perdurable & without end. and he shall have more consolation than any man can think ne esteem thaugh he employ all his engyen for to understand it. Now for to know what it is of heaven. & of hell after our declaration tofore said/ & with this the firmament the stars & the seven planets I present them to you here on that other site. of this leef by a figure/ by which ye may much profit. if ye will well apply & employ thereto your intendment.   

Her followeth the recapitulation of the things tofore said Capitulo. xxiv.  
Thus fynysshith the book called th'image or mirror of the world the which in speaking of god & of his works in estimable hath begun to enter in matter speaking of him and of his high puyssances and dominations/ and taketh here an end: for in all beginnings and in all● operations the name of god ought to be called. As on him without whom all things been nought/ then he so ottroye and grant to us so to begin/ persevere. and fynysshe that we may be brought and received in to his blessed glory in heaven unto the blessed trinity/ father/ son/ and holy ghost/ Which liveth and reigneth without end in secula seculorum Amen/  
ANd where it is so. that I have presumed and emprised this foresaid translation in to our english and maternal tongue/ In which I am not well parfyght/ And yet lass in french/ Yet I have endevourd me therein/ at request and desire cost and dispense of the honourable and worshipful man/ Hugh Bryce Cytezeyn and Alderman of london/ Which hath said to me that he intendeth to present it/ unto the puissant noble and virtuous lord My lord hastynges. Chamberlain unto our sovereign lord the King/ And his lieutenant of the town of calais and marches there/ In which translation I knowledge myself simple/ rude & ignorant/ Wherefore I humbly beseech my said lord Chamberlain to pardon me of this rude & simple translation. how be it/ I l●●e for mine excuse/ that I have to my power followed my copy/ And as nigh as to me is possible. I have made it so plain that every man reasonable may understand it/ If he advisedly and intentively read or here it/ ¶ And if there be fault in mesuring of the firmament/ Son/ moon/ or of th'earth. or in any other marvels herein contained I beseech you not tarette the fault in me but in him that made my copy. which bock I began first to translate the second day of january the year of our lord/ M. CCCC.●xxx. And finished the viii day of March the same year/ And the xxj year of the Regne of the most christian king. King Edward the fourth. Under the shadow of whose noble protection I have emprised and finished this said little work and book. beseeching almighty god to be his protector and defender again all his Enemies and give him grace to sudue them/ And inespecial them that have late enterprised again right & reason to make war within his royalme. And also to preserve and maintain him in long life and prosperous health. And after this short and transitory life he bring him and us in to his celestial bliss in heaven AMEN/   
¶ Caxton me fieri fecit.   


W· ·C·   printer's or publisher's device