THE Shepherd's Calendar: Newly Augmented and Corrected.  
LONDON, Printed by Robert Ibbitson, And are to be sold by Francis Grove near the Sarazens-head on Snow-Hill, without Newgate. MDCLVI.   

  

Here beginneth the Prologue.  
THis Book (gentle Reader) was first corruptly printed in France, and after that at the cost and charges of Richard Pinson newly translated and reprinted, although not so faithfully as the Original Copy required. Therefore it is once again over-seen and perused, that the same may be at length correspondent to the Author's mind, and very profitable for the Reader, because this Book doth teach many things, that we be bound to learn and know on pain of everlasting death, as the Laws of God showeth us how we may know to keep his Commandments, and to know the remedies to withstand deadly sin, there be many men and women think themselves wise, and know and learn many things, but that they be bound to learn and know that they know not.  
As first, the Ten Commandments of God, and the Five Commandments of the Church, That every Creature that purposes to be saved, should learn and know, and have them as perfect as their Paternoster. You people, how will you confess you, and if you break any of the Ten Commandments, and you know not them? Truly there is but a few that know them; therefore ye that do not know them, do your diligence to learn them; for ye be bound to learn them as well as to learn your Paternoster. For how can you keep our Lords Commandments and ye know them not? And ye be bound to break not one of them on pain of Damnation, for and if thou breakest one thou breakest all. Offend the Law in one point, and offend it in all; for if thou break one thou dost not Gods bidding, for he biddeth thee break none. And all that ye do in this World here, if it be not of God, or in God, or for God, all is in vain; you should not occupy yourself in vain matters, but in reading of good Books, for vanity engendereth vain thoughts, and destroyeth devotion in man. What need have we to study on a thing that is naught? study on your Sin, and what Grace by God in you is wrought. Also in this Book is many more matters, look in the Table following.   

The Table of the Calendar of Shepherds. This is the Table of this present Book of the Shepherd's Calendar, drawn out of French into English, with many more godly editions than be Chaptered, newly put thereto.  

FIrst the Prologue of the Author, that saith that every man may live lxxiu years at the least, and they that die before that term, it is by evil government, and by violence, or outrage of themselves in their youth. Cap. primo  
The second Prologue of the great Master Shepheard, that proveth true by good argument all that the first Shepherd saith. cap. 2.  
Also a Calendar with the figures of every Saint that is hallowed in the year, in the which is the figures, the hours, and the moments, and the new Moons. cap. 3.  
The Table of the movable feasts, with the compound manual. cap. 4.  
The Table to know and understand every day what sign the Moon is in. cap. 5.  
Also in the figure of the eclipse of the Sun and the Moon, the days, hours, and moments, cap. 6.  
The Trees and branches of virtues and vices. cap. 7.  
The pains of hell, and how they be ordained for every deadly sin, which is showed by figures. cap. 8.  
The garden and field of all virtues, showeth a man how he should know whether he be in the state of the grace of God or not. cap. 9  
A noble declaration of the seven principal petitions of the Pater noster, and also the Ave Maria: of the three salutations of which the Angel Gabriel made the first, the second was made by Saint Elizabeth, and the third maketh our Mother holy Church. cap. 10.  
Also the Credo in English of the 12. articles of our faith. cap. 11.  
Also the ten Commandments in English, and the five commandments of the Church Catholic. cap. 12.  
Also a figure of a man in a ship that showeth the unstableness of this transitory world. cap. 13.  
Also to teach a man to know the field of virtues. cap. 14.  
Also a shepherd's ballad, that showeth his frailty. cap. 15.  
Also a ballad of a woman shepherd, that profiteth greatly. cap. 16.  
Also a ballad of death, that biddeth a man beware in time. cap. 17.  
Also the ten commandments of the devil, and the reward that they shall have that keep them. cap. 18.  
Another ballad that Saint John showeth in the apocalypse, of the black Horse that death rideth upon. cap. 19  
A Ballad how Princes and States should govern them. Chapter 20.  
The trees and branches of virtues and vices with the seven virtues against the seven deadly sins. c. 21.  
Also a figure that showeth how the twelve signs reign in man's body, and which be good, and which be bad. c. 22.  
A picture of the phisnomy of man's body, and sheweth in what parts the seven Planets hath domination in man. c. 23.  
And after the number of the Bones in Man's body followeth a Picture that showeth of all the Veins in the body, and how to be let blood in them. c. 24.  
To know whether a man be like to be sick or no, and to heal them that be sick. c. 25  
And also here showeth of the replexion of evil humours; and also for to cleanse them. c. 26  
Also how men should govern them in the four quarters of the year. c. 27  
Also how men should do when Physic doth fail them for health of body and soul, made in a Ballad Royal. c. 28  
Also to show men what is good for the brain, the eyes, the throat, the breast, the heart and stomach, properly declared. c. 29  
Also the contrary, to show what is evil for the brain, the eyes, the throat, the breast, the heart and stomach, following by and by. And a good drink for the pestilence. c. 30  
Also of the four Elements, and the similitude of the Earth, and how every Planet is one above another, and which be masculine and feminine. c. 31  
A crafty figure of the world, with the twelve signs going about, an also of the movings of the Heavens with the Planets. .32  
Also of the equinoctial and the Zodiac which is in their heaven, which containeth the firmament and all under it with a picture of a Spire. c. 33  
Of Solstitium of Summer, Solstitium of Winter, with a figure of the Zodiac. c. 34  
Of the rising and descending of the signs in the Horizon: c. 35  
And also of the division of the earth, and the regions, with a picture of the mobile. c. 36  
Of the variation that is in many habitations and regions of the earth. c. 37  
Also of the twelve stars fixed, that showeth what shall happen unto them that are born under them. c. 38  
Also a figure of the twelve hours, as much in earth as in heaven. c. 39  
Also pictures of the seven Planets, to know in what hour they do reign the day and night, and telleth which be bad and which be good, and showeth how the children shall be disposed that shall be born under them. c. 40  
Also pictures of the four complexions, to show and know the condition of each complexion, and to know by a man's colour what he is of any of all four, and how he is disposed of nature. c. 41  
Also here followeth the judgement of the man's face and body, as Aristotle wrote to King Alexander, the condition of man, and the properties in the visages of man, but by the grace of God, good conditions, grace, prayers, fastings, and blessings, these five withstand unkindly condition. c. 42  
Also a picture of the Pomyaw, that showeth a man to know every hour of the night what is a Clock, before midnight and after. c. 43  
Also then follow pictures of the impressions of the air, of the flying dragon and the leaping kids, the way to S. James, and the seven stars, of the burning Pillar, and of the fiery Spear, and of the flaming bushes or trees, that other while faileth, and the flying star, and the blazing stars, and of five-tailed stars, and of the bearded star, with the Epitaph of a Thunderbolt. c. 44  
Also how the Moon changeth twelve times in the year, so likewise man's conditions change twelve times in the year. c. 45  
Of the commodities of the twelve months in the year, with the twelve ages of man. c. 46  
Of an assault against a Snail. c. 47  
Also followeth the meditation of the passion of our Lord Jesus Christ, that Shepherds and simple people ought to have in hearing of their divine service. c. 48  
The saying of the dead man. c. 49  
How every man and woman ought to cease of their sins at the sounding of a dreadful horn. c. 50  
To know the fortunes and destinies of a man born under the twelve signs, after Ptolomeus Prince of Astronomy. c. 51  
Also followeth the twelve months, with the pictures of the twelve signs, that showeth the fortunes of men and women that are born under them, so that they know in what month and day they were born. c. 52  
Also here telleth of the ten Christian Nations, that is to say, to show the certain points that much Heathen people do believe of their faith, but not in all, and therefore we begin first with our faith. c. 53  
Also followeth a few Proverbs. c. 54  
The Author's Ballad. c. 55  
Also good drink for the Pestilence, which is not chaptered.   
Thus endeth the Table of the present Book.   

The Shepherd's Calendar.  
The art science, and practice of the great Calendar of Shepherds, by example right fertile, and profitable unto all manner of people, and easy to be understood by man's wit, with divers additions newly adjoined thereto, as hereafter followeth.  

CHAP. I. A great question asked between the Shepherd's touching the stars, and an answer made to the same question.  

 
THe Shepherds in a morning before the day being in the fields, beheld the firmament that was fixed full of stars, one amongst the other said to his fellow, I demand of thee how many stars be on the twelve parts of the Zodiac▪ that is under one sign only. The other shepherd answered and said, let be found a piece of land in a plain Country, as upon the plain of Salisbury, and that the said piece of land be xl miles long, and xxiiii. miles' broad. After that, take great long nails with great broad heads, as the nails be that are made for cartwheels, as many as shall suffice for the said piece of land, and let the said nails be stricken unto the heads, in the said piece of land, four fingers distant one from another, till that the piece of land be covered over from one side to the other: I say that there be as many stars contained under one sign only as there should be nails struck in the foresaid piece of land, and there is as many under each of the other, and to the equipollent by the other places of the firmament. The first Shepherd demanded how wilt thou prove it? the second answered and said, that no man is bound nor tied to prove things impossible, and that it ought to suffice for shepherds touching this matter to believe simply without overmuch enquiry, of that their predecessors shepherds have said before.  

husbandry   
Thus endeth the Astrology of shepherds, with the knowledge that they have of the stars, planets, and move of the skies.   

Hereafter followeth the saying of the shepherd to the Ploughman.  

How Blow men should do.  
PIers go thou to plow▪ and take with thee thy wife,  
Delve and draw, sow barley, wheat, and rye,  
Of one make ten, this is perfect life,  
As saith Aristotle in his Philosophy.  
Thou need not study to know Astrology  
For if the weather be not to thy pleasance.  
Thank ever God, of his divine ordinance.   
Thus endeth the Ploughman.   

The Author.  
IN the end of this book  
Who so list for to look,  
Therein he shall see,  
A ballad that saith this.  
He that many books reads,  
Cunning shall he be,  
Wisdom is soon caught,  
In many leaves it is sought,  
And some doth it find.  
But sloth that no book bought,  
For reason takes no thought,  
His thrift comes behind.  
And many one doth say,  
That Clarks ne tell may,  
What shall befall.  
They that this do report,  
Be of the peevish sort,  
That little good can at all,  
They know that drink doth slake the thirst,  
And when their eyes is full of dust,  
Yet may they sit and shalt peason,  
For and Clerks show them books of cunning,  
They bid them lay them up a sunneing,  
Unto another season.  
And if we speak of Astronomy,  
They will say it is a great lie,  
For they ken no other reason:  
But all that knoweth good and better,  
As gentlemen that loveth sweet and sweeter,  
Wisdom with them is not geason.   

The Prologue of the Author that put this Book in writing.  
AS here before time there was a Shepherd keeping Sheep in the Fields, which was no Clerk, nor had no understanding of the literal sense, nor of no manner of Scripture, nor Writing, but of his Natural wit and understanding said; Howbeit though living and dying be all at the pleasure of Almighty GOD, yet man may live by the course of Nature lxxii. years or more. This was his reason. And he saith, as much time as a man hath to grow in beauty, length, breadth, and strength, so much time hath he to wax old and feeble to his end: But the term to grow in beauty, height and strength, is xxxvi, year, and the term to wax old, feeble, and weak, and turn to the earth ward, which is in all together lxxii. year. that he ought to live by course of nature. And they that die before this time, often it is by violence and outrage done to their complexion and nature. But they that live above this term, is by good regiment and ensignments, after the which a man hath governned himself. To this purpose of living and dying, the said shepherd saith, the thing that we desire most in this world, is to live long, and the thing that we most fear, is to die soon: thus he travailed his understanding, and made great diligence to know and to do things possible and requisite for to live long whole, and joyfully, which this present compost and Calendar of Shepherds showeth and teacheth. Wherefore we will show you of the bodies celestial, and of their nature and movings: and this present book is named the compost, for it comprehendeth fully all the compost, and more, for the days, hours, and moments, and the new Moons, and the Eclipse of the Sun and the Moon, and the signs that the Moon is in every day, and this book was made for them that be no Clarks: to bring them to great understanding.  
He said also that the desire to live long was in his soul, the which always lasteth, wherefore he would that his desire was accomplished after death as afore. He said, sith the soul dieth not, and in her is the desire to live long, it should be an infallible pain, not to live after death, as afore, for he that liveth not after his corporal death, shall not have that that he hath desired, that is to wit, to live long, & should abide in eternal pain if his desire were not accomplished. So concluded the said Shepherd necessary things for him and other to know, and do that which appertaineth to live after death, as afore. And truth it is, that he which liveth but the life of this world only, though he lived an hundred year, he lived not properly long: but he should live long, that at the end of this present life should begin the life eternal that is to say, the life everlasting in heaven. So a man ought to perform his life in this world corporally, that he may live spiritually without end. For as he said, one shall live everlasting without dying, and when he hath the perdurable life, he shall be perfect. And also by this point, and none otherwise, shall be accomplished the desire of long living in this world. The foresaid Shepherd also knowledged, that the life of this world was soon past and gone, wherefore this Shepherd thought that lxxii. years in this vale of wretched misery is but a little and a small term of life to the everlasting, the which never shall have ending. And therefore he saith he that offereth himself here to live virtuously in this world, after this life he shall receive the sweet life that is sure and lasteth ever without end. For though a man lived here an C. year and more, it is but a little term to the life to come. Therefore saith this shepherd, I will live soberly with these small temporal goods that jesus hath lent me, and ever to exile the desire of worldly riches and worldly worship. For they that labour for it, and have love to their goods, and vain worships, oft it parteth man from the heavenly treasure. It shutteth man's heart, that God may not enter, and buildeth man a place of no rest in the low land of darkness.    

CHAP. II. Hereafter followeth another Prologue of the Master Shepheard, that showeth and proveth the Author's Prologue true, that is before rehearsed, and so the shepherds dispute one with another, but this that followeth, the Master shepherd saith to the other, of the division of this Calendar.  
 

Here beginneth the Master Shepheard.  
IT is to be understood, that there be in the year four quarters, that are called Ver, Aestas, Autumnus, and Hiems▪ These the the four seasons of the year, as Prime-time is the spring of the year, as February, March, and April, these three months.  
Then cometh Summer, as May, june, and july: and these three months every herb, grain, and tree is in his kind, & in his most strength and fairness, even at the highest.  
Then cometh Autumn, as August, September, and October, than all these fruits wax ripe, and be gathered and housed.  
Then cometh November, December, and january, and these three months be the Winter, the time of little profit. We Shepherds say that the age of man is lxxii. years, and that we liken but to one whole year, for evermore we take six years to every month, as january, or February & so forth; for as the year changeth by the twelve months, into twelve sundry manners, so doth a man change himself twelve times in his life by twelve ages, and every age lasteth six year, if so be that he live to lxxii. for three times six maketh eighteen, and six times six maketh xxxvi. And then is man at the best, and also at the highest, and twelve times six maketh lxxii. and that is the age of a man.  
Thus must ye reckon for every month six year or else it may be understood by the four quarters and seasons of the year: So man is divided into four parts, as to youth, strength, wisdom, and age: He to be xviii. year young, xviii. year strong, xviii. year in wisdom, and the fourth xviii year to go to the full age of lxxii.   

And now to show you how man changeth xii. times, as the xii months do.  
TAke the first six year of january, the which is for no virtue nor strength, in that season nothing on the earth groweth. So man after he is born, till he be six year of age, is without wit, strength, or cunning, and may do nothing that profiteth.  
Then cometh February, and then the days begin to wax in length, and the Sun more hotter, than the fields begin to wax green: So the other six years till he come to twelve, the child beginneth to grow bigger, & serve, and learn such as is taught him.  
Then cometh March, in the which the labourer soweth the earth, & planteth trees, & edifieth houses: the child in these six years waxeth big to learn doctrine & science, and to be fair & honest, for than he is xviii years of age.  
Then cometh April, that the earth and the trees are covered in green and flowers, and in every part goods increase abundantly: then cometh the child to gather the sweet flowers of hardiness, but then beware that the cold winds & storms of vices beat not down the flowers of good manners, that he should bring man to honour, for than he is xxiiii. year old.  
Then cometh May, that is both fair and pleasant, for then birds sing in woods and Forest's night and day, the Sun shineth hot: and as then is man most joyful and pleasant, and of livelier strength, and seeketh plays, sports, and lusty pastime, for than he is full xxx years.  
Then cometh june, and then is the sun highest in his meridional, he may ascend no higher in his station, his glimmering golden beams ripens the corn; and when a man is xxxvi. year, he may ascend no more, for then hath nature given him beauty and strength at the full, and ripeneth the seeds of perfect understanding.  
Then cometh july, that our fruits been set a sunning, and our corn a hardening, but then the Sun beginneth a little for to descend downward; so man then goeth from youth toward age, and beginneth to acquaint him with sadness, for than he is xlii. year.  
After that than cometh August, than we gather in our corn, and also the fruits of the earth; and then doth man his diligence to gather for to find himself withal, in the time that he may neither get nor win, and then after that vi. years, is he xlviii. year old.  
Then cometh September, that wines be made, and the fruits of trees be gathered. And then therewithal he doth freshly begin to garnish his house and make provision of needful things for to live in winter, which draweth very near and then is man in his most joyful & courageous estate, prosperous in wisdom, purposing to gather, and keep as much as should be sufficient for him in his old age, when he may gather no more, and these six years maketh him liv. years.  
And then cometh October, that all is into the foresaid house gathered but corn, and also other manner fruits; And also the labourer soweth new seeds in the earth, for the year to come. And then he that soweth nought shall nought gather. And then in these other six years, a man shall take himself unto God for to do penance & good works, and then the benefits the year after his death he may gather, and have spiritual profit, and then is man full in the term lx. year.  
Then cometh November, that the days are very short, and the sun in manner giveth little heat, & the trees lose their leaves. The fields that were green look hoary and grey. When all manner of herbs be hid in the ground, and then appeareth no flowers: And then winter is come that a man hath understanding of age, and hath lost his kindly heat & strength: His teeth begin to rot, and also to chatter, and then hath he no more hope of long life, but desireth to come to the life everlasting, and these six for this month maketh him lx. and six years.  
Then cometh December, full of cold, with frost and snow, with great winds and stormy weather, that a man may not labour nor nought do: the sun is then at the lowest that it may descend, than the trees & the earth is hid in snow, then is it good to hold them nigh the fire, & to spend the goods that they gathered in summer: For then beginneth man's hair to wax white & grey, & his body crooked & feeble, & then he loseth the perfect understanding, and that six years maketh him full lxxii. year, and if he live any more, it is by his good guiding and dieting in his youth. Howbeit, it is possible that a man may live till he be an hundred years of age, but there are but few that come thereto.  
Wherefore I Shepherd said moreover, that of living or dying the heavenly bodies may stir a man both to good and evil without doubt of a surety: but yet may a man withstand it by his own free will, to do what he will himself good or bad evermore. Above the which inclination is the might and will of God, that longeth the life of man by his goodness, or to take it short by his justice.  
Wherefore we will show you of the bodies celestial, and of the nature and movings: and this present book is named the Compost, for it comprehendeth fully all the compost and more, for the days▪ hours, & moments, and the new Moons, and the eclipse of the Sun and Moon, and of the sign that the Moon is in every day, and this book was made for them that are no Clerks, to bring them to great understanding.  
And this Calendar is divided into five parts.  
The first, of our signs of the compost and the Calendar.  
The second is, the tree of vices with the pains of hell.  
The third is, the way of health of man: the tree of virtues.  
The fourth is physic and governance of health.  
The fifth is, Astrology and physiognomy, for to understand many deceive, and which they be by likelihood, the which by nature are inclined and can do them, as you shall read ere you come to the end.  
For to have the Shepherd's understanding of their Calendar, ye should understand that the year is the measure of the time that the sun passeth the twelve signs, returning to his first point, & is divided into the twelve months.  
As january, February, March, and so forth to December.  
So the sun in these twelve months passeth by twelve signs one time.  
The days of his entering into the signs in the Calendar, and the days also when he parteth the year, as the xii. months into lii. weeks, three hundred sixty and five days, and when bysext is, it is threescore and vi. one day, is xxiv. hours, every hour lx minutes. After these divisions ye must understand for every year three things.  
The first speaketh of the Golden number.  
The second of the letter dominical  
And the third is the letter tabular, in the which lieth all the chief knowledge of this Calendar, for the which letter and number to understand all that they would, whether it be past or to come, ye shall put three figures after the Calendar, of the which the first shall show the value and declaration of the two other, and it is to be underst●●d that in four years, there is one Bysext, the which hath one day more than the other, and also hath two letters dominicals signed in one of the foresaid figures, and changeth the latter day of S. Matthew, the which is vigil, and is put with the day upon one letter by himself.  
Also the letters Ferials of this Calendar, be to be understood as they of the other calendars, before the which are the numbers, and the other three after the letters ferials. First, for because the letters descendeth low, is the golden number above the day of the new Moon. And the which to be the hour and moments of the said month: which when they are in service before noon of the day above there. And when they are black service for afternoon of the same day in the places of the number, betokeneth that number where it is. The natural day is to be understood from midnight to midnight xxiv hours, and shall serve the said numbers for the letters Ferials, nineteen. year complete from the year that this Calendar was made one thousand four hundred fourscore and seventeen, unto the year one thousand five hundred and sixteen. In the which year shall begin all to serve this golden number, and the other numbers after the letters ferials, all in the manner as they be before for the other nineteen years.  
And all the remnant of the compost, and of the calendar is perpetual for the golden number, so shall they be xxxviii. years, of the which years, one thousand four hundred fourscore & seventeen is the first. The feasts of the calendar are in their days, of the which the solennall are in red & storied in the unity, nigh the which unity in the end of the bodies, above every day is one letter of the A. b. c. for to understand in what signs the Moon is in that day. And yet the said letters and the rubrish, for the which shall be one figure before the Calendar, which shall show how they should understand it. This year of this present Calendar, which began to have course the first day of january. M. CCCC.xcvii. In the which reigneth for the golden number sixteen. The letter dominical A. The letter tabular f. and b. In the first lines, and their figures nearest the golden number xuj. the year of this Calendar.  
To know the letter Dominical by the verse underneath. Filius esto dei coelum bonus accipe gratis. Or by these other verses here following.  
Fructus alit Canos el gelica bellica danos.  
El genitir bona dat Finis amara cadat.  
Dat floris anni caler ejus gaudia busti,  
Cambit edens griffo boabel dicens fiat agur.  
For to set the month.  A, dam, de, ge, bat, er, go, ci, phos, a, dri, phos. 
For the golden number, and the new Moon.  
Ter, nus, un, din, nod, octo, sex, quinque, tread, ambo, ve, cem, duc, Septem. quin, quar, tus, doc, io, ta, no, vem, vi, quar.  An ingenious practice or Compost of Shepherds. 
Newly and subtly shepherds have found a short practice for to know the golden number, the letter dominical, & the tabular letters, as ensueth, the which for subtlety is difficil to be understood, if first it be not showed by such as understand it well, but as to this it behoveth not to tarry & travel, for cause of the figures that ensigneth and showeth how to find and know the said practice.  
Finis canos agur ejus bona fructus,  
Dicens anni & bellica griffo dant amara  
El cambet gaudit dat alit fiet colour  
Genitrix danos boabel flores cadat gelica  
eden's busti▪  
Four secrets of the Compost of Shepherds.  
Mobilis alta dies C, currens aureus octo  
Sexdeno cum D, non erit inferior,  
B, Veneris sancta, sed quinque tred ambo Maria,  
Nec erit in toto dicens similis simul octo.  

The manner to know the festival days on the hand▪ and on what days they be.  
WHo so will know on his hand when the holy days falleth, take heed of the same letters. A. b c. d e. f. g. The days of the week be seven. one for Sunday, and for the other days vi. Put them in the joints of the left hand on iiii▪ fingers, and with the right hand they ought to be marked for the more certainty. A b c. on the back of the hand, and g. above, d e f. within the hand, Than ye ought to know in what place every month should be▪ A little after dam of g. b E. g. c. be on the month of the little finger. F. a. on the leech finger. February and March on the learh finger together▪ April on g. May on b. june on the middle finger above ●▪ july upon g. and August upon c. September upon f. October on a. of the fourth finger; Then November above d. and December above f. of the little finger. And thus the twelve months be set on the fingers.  
After, bran, pen, cru, lucy, the Embre days be set truly.  

In each of these two lines here under, be as many syllables as there be festival days in the year, and every day ought to be set on the joints of the left hand as is showed here in this present book.  

January.  
Cir, o, jam, nus, e, pi, lu, fe, lafoy, nus, et, keu, fe, man, mar, an.  
Pis, ca, fab, ag, vin, cen, ti, pau, lum, iul, ag, que; ba, tiled.   

February.  
Bre, pur, blas, et, a, we, fe, bru, o, sco, lafoy, sli, ca, va, lent.  
Iul, con, 'em, ge, tur, cum, pe, tro, math, so, ci, e, tur.   

March.  
more, sed, mar, ci, us, bal, to, duth, kes, con, gre, go, ri, 'em, bo.  
Pat, ed, ward, cuth, be, ne, ca, pe, ma, ri, am, ge, ni, tri, cem.   

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

May.  
Phi, li, cruc, may, i, un, la, tin, nic, gor, de, ne, re, i, que,  
Post, e, a, done, se, qui, tur, post, fall, phe, sest, ta, her, ad, en, pe, que.   

June.  
Nic, mar, in, bo, ni, fa, med, co, lum, bar, ba, ci, ba, vi, ti.  
Bo, mar, marg, ed, ward, si, mil, lafoy, ba, el, io, le, on, pe, pau.   

July.  
Ser, vi, iul, mar, ti, ni, though, more, que, fra, be, dic, ti, such, un, ken.  
Are, nulf, marg, prax, mag, ap, cris, jam, an, dor, same, sun, ob, gre.   

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

September.  
E, gis, sep, cup, bert, ha, bet, not, gort, gone, pro, thy, que, curt.  
Lam, by'r, ti, quo, math, ma, mar, te, cle, fer, cip, da, con, mich, ier.   

October.  
Rem, le, o, fran, ci, fi, mar, tunc, dig, er, a, ni, a, ed.  
Post, lu, cas, in, in, de, ro, ma, cris, pi, ni, si, no, nis, quin.   

November.  
Am, nis, tunc, sanc, ti, le, o, mar, ti, bri, ci, a, ni, a, ed.  
Pre, te, cle, gri, ka, li, ni, a, que, sat, an.   

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

How every month praiseth itself of some good property.  

January.  
I Make me to be called January,  
In my time is great storms of coldness,  
For unto me no month of the year  
May compare, if I advance me doubtless,  
For in my time was (as clarks do express)  
Circumcised the Lord omnipotent,  
And adored by Kings of the Orient.   

February.  
I am February the most hardy,  
In my season, the pure mother Virginal  
Offered her son in the Temple truly,  
Making to God a present special  
Of jesus Christ the King of kings all,  
Between the arms of the Bishop Simeon,  
To whom pray we to have his remission.   

March.  
March am I called in nobleness flourishing,  
Which among months, am of great Nobless,  
For in my time all the fruits do bud and spring,  
To the service of man in great largess,  
And Lent is in me, the time of holiness,  
That every man ought to have repentance  
Of his sins done by long continuance.   

April.  
Among all months I am justly April,  
Fresh and wholesome unto each creature,  
And in my time the dulcet drops distil,  
Called Crystal, as Poets put in Scripture,  
Causing all stones the longer to endure,  
In my time was the resurrection  
Of God and man, by divine election.   

May.  
Of all the months in the year I am King,  
Fourishing in beauty excellently,  
For in my time in virtue is all thing,  
Fields and Meads spread most beauteously,  
And birds sing with right sweet harmony,  
Rejoicing lovers, with hot love all endued  
With fragrant flowers all about renewed.  
  

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

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

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

September.  
Who can my name perfectly remember,  
With the commodities of my season,  
Ought of right to call me September,  
Plenteous of goods by all manner of reason,  
As wheat, rye, oats, beans, fitches' and peason,  
Of which fruit every man ought to have in store,  
To live directly, and thank the Lord therefore.   

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

November.  
I November will not abide behind,  
To show my kindly worthiness and ure,  
For in my time the blasts of the wind  
Abateth leaves, and sheddeth their verdure  
Wherefore every prudent creature  
Ought for to live right as they should die.  
For all things in me taketh end naturally.   

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

The beginnings and ends of the four seasons of the year.  
THe first Prime time that thus doth begin,  
From mid February unto mid May;  
And from mid May, Summer is entered in,  
To mid August; and then is Harvest day;  
And from that time Winter entereth always  
On Saint Clement's day, who so taketh heed,  
And mid February it faileth indeed.  
  
Thus endeth the praise of the xii. months, with the beginnings and end of the four quarters And after followeth the figure for to know in what sign the Moon is every day.    

This figure is for to know in what sign the moon is every day, and the declaration is of the letters of the sign of the Calendar hereafter following.  
 i two iii iv v vi seven viij ix x xi xii xiii xiv xv xuj xvii xviii nineteen Aries y n c v l ꝰ s h z p e u m a s i & q f Aries z o d u m a s i & q f x n b t k ꝰ r g Aries & p e x ● b t k ꝰ r g y oh c v l a s h Taurus ꝰ q f y oh c v l a s h z p d u m b s i Taurus a r g z p d u m b s ay & q e x n c t k Gemini b s h & q e x n c t k ꝰ r f y oh d v l Gemini c s i ꝰ r f y oh d v l a s g z p e u m Cancer d t k a s g z p e u m b s h & q f x n Cancer e v l b s h & q f x n c t i ꝰ r g y oh Leo f u m c t i ꝰ r g y oh d v k a s h z p Leo g x n d v k a s h z p e u l b s ay & q Leo h y oh e u l b s ay & q f x m c t k ꝰ r Virgo i z p f x m c t k ꝰ r g y n d v l a s Virgo k & q g y n d v l a s h z oh e u m b s Libra l ꝰ r h z oh e u m b s i & p f x n c t Libra m a s i & p f x n c t k ꝰ q g y oh d v Scorpio n b s k ꝰ q g y ● d v l ● r h z p e u Scorpio o c ● l a r h z p ● u m ● s i & q f x Sagittarius p d ● m b f i & q f x n c s k ꝰ r g y Sagittarius q ● u n ● ● k ꝰ ● g y ● d t l a s h z Sagittarius r f x oh d t l a s h z p c v m b s ay & Capricornus s g y p e v m b s ay & q f u n c t k ꝰ Capricornus s h z q f u n c t k ꝰ r g x oh d v l a Aquarius t i & r g x oh d v l a s h y p e u m b Aquarius v k ꝰ s h y p e u m b s i z q f x n c Pisces u l a s i z q f x n c t k & r g y oh d Pisces x m b t k & r g y oh d v l ꝰ s h z p e Pisces y n c v l ꝰ s h z p e u m a s i & q f  
By this figure here above, a man may know in what sign the moon is every day, and the declaration is of the A.b.c. letters that are in the calendar at the ends of the lines, and be named the letters of the signs, wherefore mark well first the letter of the Calendar, on the day that ye would have, then look out the said Letter in the figure here above, in the line descending under the Golden number that runneth.  
Then look at the head of the lines, whereas as is written the names of the signs, and it that beholdeth directly overthwart the figure to the said letters is it that the Moon is in that day. And like as one golden number for a year, so the said line under the golden number serveth alone for the same year, as in the year of his Calendar, we have xuj. for the golden number▪ the line under xuj. serveth all the said year, and when we have xvii. the line under xvii shall serve to the year that xvii. is for the golden number, and so forth of the other.  
VT coelum signis praesurgens est duodenis,  
Sic hominis corpus assimulatur eyes,  
Nam caput & facies, Aries sibi gaudet habere,  
Gutturis & colli jus tibi Taure detur,  
Brachia cum manibus Geminis sunt apta decenter,  
Naturam Cancri pectoris aula gerit:  
At Leo vult stomachum, renes sibi vendicat idem,  
Sed intestinis Virgo praeesse petit,  
Ambas Libra nates, ambas sibi vendicat hancas,  
Scorpio vult anum, vultque pudenda sibi,  
Ind Sagittarius is coxis vult dominari,  
Amborum genuum vim Capricornus habet,  
Regnat in Aquario cruri um vis apta decenter,  
Piscibus & demum congrua planta pedum.  
Saturnus niger. jupiter viridis. Mars rubeus est. Sol croceus. Venus' albus. Mercurius & Luna varii sunt; dum quisquis regnat nascitur puer sic coloratus.    

The declaration of the Latin here above.  
THat is to say, that the twelve signs have dominion over the body of man, divided by the parts, as the signs divide the firmament, and every sign beholdeth and governeth the parts of the body, so as it is said above, and afterward shall be showed by figures, and is declared more plainly and faithfully. Such like of Planets is said of their colours, but of their natures and properties of the parts of the bodies▪ the which governeth and beholdeth, more at full shall you hear at length.  
Also of the twelve months' natures, March, April, and May, are very hot and moist, that signifieth blood and air; june, july and August, is Summer, and signifieth hot and dry, choler, manhood, fear▪ September, October and November is harvest, and betokeneth cold and dry, and age, melancholy, and earth. December, january, and February, is winter, and betokeneth cold and moist, childhood, phlegm and water.  
CAlled I am January the cold,  
In Christmas season good fire I love,  
Young jesus that sometime Judas sold  
In me was circumcised for man's behoove;  
Three Kings sought the son of God above,  
They kneeled down, and did him homage with love,  
To God their Lord, that is man's own brother.    

CHAP. III. Hereafter followeth a Calendar with the figures of every Saint that is hallowed in the year, in the which is the figures, the hours, the months, and the new Moons.  

january hath 31 days, the Moon 30  
 
In I●no claris, calidisque cibis potiaris.  
Atque decens potus, post sercula sit tibi notus,  
Laedit enim medo tunc potatus, ut bene credo.  
Balnea tutius intres, & venam scindere ●ures.  
viij iv ix A viij iii ●vli Circumcisio Domini. xuj v seven b    Octa. S. Stephen.    c xuj iv  Octa S. johannis. v o two d v seven lv Octava sanctorum Inno.    e    Octa sa. Thome martyr. xi iv xii f xiii vi  Epiphania Domini.    g iii ix xlv Felicis and janua. o i xxxvii A    sa. Luciani. x ix iv b x viij xli sa. judi. xviii vi xiii c xviii iv xuj Pauli prim▪ eremite.    d    Lini Bishop. Sol in Aqua seven viij vi e seven o xxxv Archadii martyr.    f  February. sa. Hillary. xv v xxxlv g x● i viij Felici presbyter.    A iii viij two S. Maur. abbot. iv x xxxi b    sa. Marcelli Bishop. xii x xli c xii o xuj Sulp▪ Bishop. x xi lii d    sa▪ Pisce virgin. ix v xi e  x xvii Wolstan Bishop.    f ix v li Fabian and Sebastian. xvii o xxxiii g xvii two xlvii sa. Agnetis.    A  iv xii Vincent martyr. vi vi xxxv b  iv xii sa▪ Emerancian.    c    sa. Timothy. ●iv two xvii d    Conversion of Paul.    e xiv i xxxix Policarp Bishop. iii two xxi f iii vi xlv julian Bishop. xi xi xx g    Agneus secundo. nineteen vi xxxv A xi seven xxxvi Valeri. bishop and mart.    b nineteen vi xxvii Batild virg.    c    Saturnini & Victoris.  
  

February hath 28. days, the Moon 27.  
 
Nascitur occulta febris Februario multa,  
Potibus & escis, si caute vivere velis,  
Tunc cave frigorem, de policy funde cruorem  
Fuge mellis favum pectoris qui morbos curabit.  
viij v xii d ●iii i xuj Bridgi. & Ignasii. xuj o vi e xuj viij xxxi Purification of Mary.    f    S. Blasi Bishop.   xxxvii g v two xxv S. Gilbert Bishop.    A xiii x xxii S. Agathe virg. xiii iii lviii b    Vedasti & Amandi. xi o iv c two x lv sa. Anguli virg. x vi lix d x seven xliv Paul Bishop.    e    sa. Apollony virg. xviii ix two f xuj iii iii Sol in Paces    g seven i liv Eufrasie virg. vi i xuj A    sa. Eulaly.    b v seven xxxv sa. Wolfrani. xv xi xv c    sa. Valentine Bishop. iv xiii lv d iv two xxvi Faustin & joniti. xii o xxxiii e    julian virg. i seven xli f xli o xxiii Policron bishop & martyr▪    g i viij xxix Simon bishop & martyr. ix iv xuj A ix xv xxx Sabin and julian mar.    b xvii iv lix Mildred virg. xvii vi xuj c    Sanctorum lxix.    d vi viij lviii Cathedra sancti Petri. vi i x e    Policarp. Locus biferti.    f xiv vi i Matthew Apostle xiv iv xii g    Invention of S. Paul. iii i xiii A iii ix xlviii S Nestor mart.  o xi b xi viij liii S, Augustin.    c    Oswald bishop and con.  
It is to be noted, that the golden numbers show the days, hours, and minutes of the new Moons, the red numbers for the forenoon, and the black numbers for the afternoon, on the same day that the numbers demonstrateth.   

March hath 31. days, the Moon 30.  
 
Martius humores gignit, variosque dolores,  
Sume cibum pure, cocturas si placet ure,  
Balnea sunt sana, sed quae superflua vana:  
Vena nec addenda, nec potio sit tribuenda.  
seven viij xxxvi d nineteen iii iiii sa. David bishop.    e viij o l sa. Cedde bishop.    f xv i xlvi Martini et Asteri. xuj vi x g    sa. Adrian Mart. v x xlviii A v seven xxxix Foce, Eusebii, Perpetue.    b    Victoris et Victorini. xiii  xx c xiii o xii Perpetue et Felic. two ix nineteen d two ix xlvi Depositio sancti Felicis.    e    Quadraginta mart. x iiii xlviii f x v xx sa. Agapite virg. xviii o xli g xviii two xlvi Sol in Aries. Equinoct.    A    S. George bishop. seven vi xlv b viij v i Theodore mart.    c xv    xv two xii d iiii i xxxiv sa. Longin mart. iv i xlii e xii xviii 33 Aprilis. Boniface bishop. xii ix xxxv f  x 33 Patricii bishop.    g    Edwardi regis. i v lii A ix v xxx joseph. sponsi Mary. ix v seven b  o liii sa. Cuthbert.    c xvii   Benedict abbot. xvii xi xlv d  viij iii Affrodici bishop.    e vi i  Theodore presbyter. vi vi iiii f   lvii Agapite mart.    g xiiii   Annunciatio Dominica. iiii iiii vi A iii ix xlvii Castoris Martyris. ●ii iii xlviii b   xlix Resurrectio Domini●● ●i● v xxxvii c xi v  Dorothy virg. ●ix seven xlix d nineteen  xxxv Quintin mart.    e viij  xlv sa. Quirine mart. seven o xv f  o xl Adelme bishop.  
  

April hath 30. days, the Moon 29.  
 
Hic probat in vere, vires Aprilis habere,  
Cuncta nascuntur, pori nun caperiuntur,  
In quo scalpescit, corpus sanguis quoque crescit  
Ergo salvatur venterque cruor, minuatur.  
  g    sa. Gildardi.  ●● A xuj vi xlvii Mary Egyptiace.   b    Richard Bish. oh xx c v i xliii Ambrose Bish. x li d xiii x lv sa. Martin▪   e    Sixte Bishop. x lviii f two vi xlix Gereonis & Victoris. two lix g ● l xlii sa Ruffi.   A    sa. Augustini. iii xliii b ●vii iii xi Decollatio johannis bap.   c vi seven nineteen Felicis & Audaci. xi xxxi d So● in Tau. Cuthburg virg. two li e    Michael in monte. xi 34 f ●● v x May   g ●● seven xlvi Translatio Etheldred. vi xxii   vi xlv Octava sancti Laurent. iiii xxxvi b i i xlvi sa. Magni mart.   c ●x i xxx Lodovici Bishop. vi xx d    sa. Agapite.   e xv●i vi xxxix sa. Bernard. iii liiii f    Octava assump. Mary.   g vi vi seven Vigilia. viij xxx A    Lodovici Regis. xi xxxix b xliii ix xxxvi sa. Severini. xviii xxxii c two x xi Mark Evangelist.   d    Cleti Bishop and Confes. two o e vi two xxx sa. Anastasti Bishop. ix oh f nineteen xi li Sep. Vigilia.   g    Assumptio be●●e Mary. iii lvi A seven two xxii sa. Rochi.  
  

May hath 31. days, the Moon 30.  
 
Maio secure laxiti sit tibi curae,  
Scindatur vena, sed potio datur amaena,  
Cum calidis rebus, sunt fercula seu speciebus,  
Potibus abstructa sit salvia cum bened●cta.  
viij iii lvi b  viij  Philip and jacob. vi xi xiii c xuj iii xxxv sa. Anastasi Bishop. v ix xli d   xvii Inventio sancti crucis.    e    Festum corone spinee. xiiii vi xxi f xiii vi xx sa. Goddard. two  xuj g two  xxxiiii johannis ante port. lat.    A x  xxx john de Beverlaco. x i xvii b    Apparitio Michaelis.    c xvii iii xli Translatio Nicholai. xviii seven xxi d    Gordian & Epimachi. seven  xxxiiii e  x xxx sa. Anthon. mar. xv vi nineteen f  xuj  Nerei, Archilei & Pancra.    g xv xviii xii Sol in Gemini.  seven viij A iiii i ix Boniface mar.  iii xxiii b xij ix lvii Isidore mar.    c i  lix Brandin bish. and Confessor. i iiii xi d  viij  Translation of Bernard. xx viij xxxiii e x  i Diascor. mar.    f    S. Dunston.    g seven two xli s. Bernard. xvii seven two A  xx  Helen. regine. xi viij xx b vi  ix julian virg.    c  vi  Desider. mar. xiiii vi xlvi d xiiii two i Trans. Francisci. iii i xlix e iii x xl sa. Adelme. xi x xliiii f ix  xliii Augustine Anglorum Apost. xx xi xx g    Bede presbyter.    A nineteen  lix S. Germane. seven seven iiii b  two  Coronis Martyr. xuj ix xlv c viij o liiii s. Felicis Bishop.    d vi  xli sa. Petronille virg.  
  

june hath 30 days the Moon 29.  
 
In junio Gentes, perturbat medo bibentes,  
Atque novellarum fuste potus serviciarum,  
Ne noceat colera, valet refectio vita,  
Lactucae frondes ede, je junus bibe fontes.  
v seven v e v iii xii Sancti Nichomedis. xiii i liii f xuj two xviii Sancti Marcellini. xi xii two g two x xv s. Erasmi martyris.    A    sancti Petrocii. x i xliiii b x v lv s. Boniface Bishop.    c    Melonis Archbishop. xviii xi v d xviii vi xxv Translatio Wulstan.    e    Sancti Wilhelmi. seven iii xlix f seven i  Trans. of Edmundi. xv v ix g xv xvii ix Translatio sanc. juonis. iiii i xlix A iiii xxvi xlii Barnaby Apostle.    b xii xi xiiii S. Basil. xii i i c   juli Sol in Cancer solsticium. i iiii  d i seven iii S. Basil Bishop.   lviii e ix viij xxiii Vic & modesti. ix x  f    Trans. of Richard.    g    S. Botolph. xvii vi  A xvii v xxx Marci and Marcellina.   xii b   xxiii Gervasi & prothasi. vi v  c    Trans. of Edward. xiiii i liii d xiiii ix xvii Walburge Virgin. iii ix xviii e  ix xviii s. Alban. Martyr. xi viij xxxvi f iii   Etheldred Vigilia.   xxxv g  viij xiii Nat. of S. john Baptist. nineteen lii  A xi  xxviii Trans. of Eligi Bishop.   seven b xi x  john and Paul. viij ix  c viij  xv S. Crescent martyr.   xxi d  x  sa. Leon Bishop.    e    Peter and Paul Apostles. xuj vi xv f xuj i two Commemoration of Paul  
  

july hath 31 days the Moon 30  
 
Qui vult solamer, Julio hic probat medicamen.  
Venam non scindat, ne ventrem potio ledat,  
Somnum cupescat▪ & bal●ea cuncta pavescat,  
Prodest recens unda, alvum cum salvia munda.  
v iix ix g v i v Octa. john Baptist. xiii x xxix A xiii viij lvii Visitatio beat Marie.    b    Translatio Thome Ap. two x lix c two iiii liiii Translatio sancti Mar.    d x iiii xxxix sa. Zoe virg. x iii vi e    Octava Peter & Paul.    f    Translatio Thom. mar xviii o xlviii g xviii ix xxxi Depositio Grimbald. seven v seven A ●ii iii lii sa. Cerill Bishop. xv l xlv b    Septem fratrum mar. iiii viij xlvi c xv  xlvi Translatio Benedici.    d iiii ix xxxix Naboris & Felicis. xii i li e xii vi xxxix sa. privati martyr.    f i v l Sol in Leo Dles Canic. i seven v g    Translatio Swithin.    A ix ix xlii August trans. Osmund. ix i xlix b    sa. Kenelmi regis.    c xvii seven xxx sa. Arnulph Bishop. xviii viij xliii d    Rufini & justini. vi ●i x e vi x xi Margaret Virgin. xiiii iiii lvii f xiiii ix xxi Praxediss virg.    g   xxii Mary Magdalen. iiii seven o A iii iv nineteen sa. Apollinatis. xi viij xl b xi o lvii Christin virg. Vigilia.   iii c    S. jacob Apostle▪ nineteen seven  d nineteen ix xlx Anne mother of Mary. viij x xliiii e    septem dormientium.    f viij xliii  Samson Bishop. xuj two xii g xuj xi lix Felicis & sociorum eius. v ix seven A v ix lii Abdon and senins.    b    sa. Germani.  
  

August hath 31. days, the Moon 30.  
 
Quisquis sub Augusto, vivat medicamine justo,  
Raro dormiat, & aestum coi●●m quoque vitet,  
Balnea non curet, nec multum comestio duret,  
Nemo laxari debet, vel phlebothomari.  
xiii ix o c xiii iiii xxx Petri ad vincula.    d two iii xvii Stephani Bish. two x v e x iiii xxx Inventio san. Stephani. x vi two f    justini Presbyteri.    g    Oswaldi. Festum nivis. xviii xiii xxx A xiii o xlv Transfiguratio Domini. seven xxiiii xuj b    Festum nominis jesu. xv viij lviii c seven v xliii sa. Ciriac.    d xv ix liii Vigilia. iiii v v e iiii xv lxiii sa Laurentii. xi   f xii iiii xi Tiburtii mar. ● iiii two g    Clare virg.  x xxxvi A  vi lix Hypolite & sociorum eius. ix   b  xii xlviii Sep. Vigilia.  iii lvi c    Assumptio beat. Mary. xvii   d Sol in Virg. sa. Rochi. vi two xi e xviii viij iii Octava sanct. Laurent.  x viij f vi viij lii sa. Magni mart.    g    Lodovici Bishop. xiiii vi xuj A xiiii iiii xlv sa. Agapite.  vi li b xiii o xlix sa. Bernard. xi   c    Octava assum. Mary. nineteen viij xvii d xi v two Vigilia.  viij l e    Bartholomew Apost. viij   f nineteen v xii Lodovici Regis. xuj xi lxvi g viij x lix sa. Severini.  ix lviii A xuj ix lix sa. Ruffi. v   b    sa. Augustini. xiii v iii c v v lviii Decollatio johannis bap.  x xi d  i lix Felicis & Audaci.    e    Cuthburg. virg.  
  

September hath 30▪ days the Moon  
 
Fructus maturi, Septembris sunt valituri,  
Et pira cum vino, panis cum lacte caprino.  
Aqua de urtica, tibi poto fertur amica  
Tunc venam pandas, species cum semine mandas  
two two xxxiii f two ix xiiii S. Egidii.    g x vi  sa. Anthonii. x x xx A   x Ordinatio sa. Greg.    b xviii iiii  Translatio saint. Cuth. xviii i xviii c seven vi seven sa. Bertini. seven x xlvi d   l sa. Eugen●i. xv v x e xv vi   iiii iii xlix f iii i xxvi Nativitas Mary.    g xiii v o sa. Gorgonii. xii viij xi A i x xxxv Silvii Bishop.    b   xliii Prothi & jacinti. ● iii v c two v xxxii Martiniani Bishop.    d  October. Maurelii Bishop. ix seven li e xvii ix seven Exaltatio s. ●ru. Sol in Li. xvii xi xvii f    Octa. beat Mary.    g vi vi xliii Edithe virgin. v● vi xv A xiii i xliii Lambert bishop and mart. xiiii vi xviii b    Victoris & Corone.    c iii xi xxxix januarii mart. iii ix xxxi d    sa. Eustachii virg. xi  xxxix e xi iii xli Saint Marth●i Apostoli.    f nineteen x xx Mauricii et sociorum eius. xi xi viij g    Tecle Virgin. vi x lvi A xviii iii nineteen Andochii Martyr.    b xuj seven 38 Firmini Bishop and mart. xuj vi xxxvii c v two xxxii Cyprian. & justini. v two iiii d    Cosme & Damiani.    e xiii two ix Exuperii Bishop. xiii two x f two v x S. Michael Archangel.    g    Hieronimi presbyter.  
  

October hath 31. days, the Moon 30.  
 
October vina praebet cum carne ferina,  
Nec non aucina caro valet & volucrina.  
Quamvis sint sana, tunc est repletio vana.  
Quantum vis comede, sed non praecordia laede  
● seven lii A   viij S. Remigy.    b    S. Leodigary. ● xiii xv c    Candidi mart. xviii o nineteen d xxii   Francis Confessor. seven xx iii e    Apollinarii martyr. xv iiii xxxvi f seven vi vi sa. Fidis.    g xv iii o Marci & Marcellian. ●i v xxii ● iii   sa. Pelagy.   seven b xii ix xlvii Dionysi & Rustic. xii two  c    Gereonis & Victoris.   xli d i iiii xxxvi Sancti Nigasii. ● seven i e    Sancti Wilfredi. ●● x  f ix v lvi Translatio sancti Ed.   xxxiii g Sol in Scor. Sancti Calixte epis. xvii viij xlix A xviii viij xli Wulfrani episcopi. vi iii  b vi iii xxxv Nove. Michael in mon.    c xiiii o liii Translatio Etheldred. xiiii ix xx d    Luke Evangelist.   xlv e two i xxv Fredeswide virgins. iii two li f    Austreberte virgins. xi ix xxxi g  x xxxvi xi. M. virginum. nineteen o  A    Mary Salmone.   lii b nineteen iii 38 Sancti Romani. viij ix lii c viij xviii xiv Sancti Magloric. ●vi iiii  d xuj v x Cripini & Trispiniani.    e v ● xuj Euaristi episcopi. ● iii xuj f    Florentii mar. Vigilia.   xx g viij v xx Simon and jude. ●●ii seven  A    German Capuani   seven b    Marcissi Bishop ● iii  c    Sanct. Quintini vigil.  
  

November hath 30. days, the Moon 29.  
 
Hoc tibi scire datur, quod reuma Novembre creature,  
Quaeque nociva vita tua sint preciosa die●a,  
Balnea cum Venere tunc nullum constat habere.  
Potio sit sana, valde atque minuta bona.  
x seven xlvii d xi v xii Feast of all Saints.    e    Commemora. animar. xviii x xlviii f xviii viij lii Wenefred virgin. seven v xliv g seven vi xxviii s. Amantii. xv vi xxi A    Leti presbyteri. ●v  lv b xv i xxxvi Leonard abbot.    c iv  xv Wilbrod Bishop    d xii ix  Quatuor coronatorum. nineteen viij vi e  xvii v Theodore martyr. i x xxv f December s. Martin Bishop.    g  i xxix saint Martin. xi x lix A ix two ●xxix Pattern martyr. xvii vi xxx b xvii   s. Brici Bishop.    c  vi two Trans. Erkin. Sol in sag vi iii two d vi   sa. Macuti bishop    e ●v iv xiv sa. Edmund Archbishop. xiv iii iii f    sa. Hugonis Bishop. iii ix lvi g iii seven xlvii Octau. s. mart.    A  seven xxxv sa. Elizabeth. vi v  b xi iii xuj s. Edmund Regis. nineteen  xxviii c  xi xxxviii Presentatio martyr. seven viij  d nineteen   Cicely virg   xvii e viij xi vi sa. Clement bishop. xuj   f xuj   sa. Grigosoni. v vi xiii g v xi liv Katherine virg.   xlvii A   xxi Lini bishop.    b xii v  Agricole & vitalis. xiii seven  c  o  Rufi mart. iii  xxx d two   Saturn & Sisini. x x lii e x   S. Andrew Apostle.  
  

December hath 31. days, the Moon 30.  
 
Sanae sunt membris, calidae res mense Decembris.  
Frigus vitetur, capitalis vena scindatur:  
Lotio si● vana, sed vasis potio cara,  
Sit tepidus potus, frigori contrarie totus.  
x x lv f x xxi o sa. Eligi Bishop. xvi● viij xlvi g xuj iix xuj sa. Lybian. seven v xuj A    Depositio Osmu. xv  x b seven v viij sa. Barbare.    c xv i xliv Sabba Abbot. ●v iv xxxiv d    Nicholas bishop and Con.    e iv two xxxvi Octava Andrew Apostle.    f xii xi xxxiv Conception of Mary. xii o xuj g▪    Cyprian abbot. i ix xxviii A i v vi sa Eulalie. ix x xxvi b ix seven seven sa. Damasce Pope.    c  Sol in Cay. Paul bishop. Solstitium. xvii v xli d xvii v xlvi Lucy Virgin. vi iv xx e vi i two januari. xiv  liv f    Valeri bishop.    g xiv vi xlviii O sapientia.    A    sa. Lazari bishop. iv iv liv b iii o xl sa. Gratian. xi ix xxi c    sa. Venesie virg. nineteen xi xxxiii d xi vi xxxix juli Martyr vigilia.    e nineteen x v Thom. Apostle viij vi xxxi f viij xlx xxii Triginta martyr. xuj seven liii g xuj two xxiv Victory virg.    A    Sanctarum virginum. v xi xlix b tv o lvii Nativity of our Lord▪    c    sa Stephen. xiii x o d xiii vi xxii sa. john.    e    sa. Innocents'▪ two o liv f two i viij sa. Tho. martyr.    g x v xl Trans. of jacob.  o vi A    saint Silvester.  
  

Letter Dominical. Letter tabular. The exposition, valour, and signification of the letters of the tabular figure, that be in the second line after the Dominical letter.  Movable feasts    Intervals  Septugessime. Easter in Rogation. s. Whitsunday in From Christmas to Lent. From Whitsunday to saint john. From Whitsunday to advent. january, March, April May, Week, day, Week, day,  d b xviii xxiii xxvi x v 5 6 3 29 Friday. e c nineteen xxiv xxvii xi v 6 6 2 29 Thursday. f d xx xxv xxviii xii v 5 6 1 29 Wednesday. g e xxi xxvi xxix xiii vi 1 6  29 Tuesday. A f xxii xxvii xxx xiv vi 2 5 6 29 Monday. b g xxiii xxviii May xv vi 3 5 5 29 Sunday. c h xxiv xxix two xuj vi 4 5 4 28 Saturday. d i xxv xxx iii xvii vi 5 5 3 28 Friday. e k xxvi xxxi iv xviii vi 6 5 2 28 Thursday. ● l xxvii April v nineteen vi 5 5 1 28 Wednesday. g m xxviii two vi xx seven 1 5  28 Tuesday. A n xxix iii seven xxi seven 2 4 6 27 Monday. b o xxx iv viij xxii seven 3 4 5 27 Sunday. c p xxxi v ix xxiii seven 4 4 4 27 Saturday. d q February vi x xiv seven 5 4 3 27 Friday. e r two seven xi xxv seven 6 4 2 27 Thursday. f s iii viij xii xxvi seven  4 1 27 Wednesday. g 't iv ix xiii xxvii viij 1 4  27 Tuesday. A u v x xiv xxviii viij 2 3 6 27 Monday. b a vi xi xv xxix viij  3 5 26 Sunday. c b seven xii xuj xxx viij 4 3 4 26 Saturday. d c viij xiii xvii xxxi viij 5 3 3 26 Friday. e d ix xiv xviii june viij 6 3 26 Thursday. f e x xv nineteen two viij  3 1 26 Wednesday. g f xi xuj xx iii ix 1   26 Tuesday. A g xi xvii xxi iv ix 2 2 6 25 Monday. b h xiii xviii xxii v ix 3 2 5 25 Sunday. e i xiv nineteen xxiii vi ix 4 2 4 25 Saturday. d k xv xx xxiv seven ix 5 2 3 25 Friday. e l xuj xuj xxv viij ix 6 2 2 25 Thursday. f m xvii xxii xx●i ix ix  2 1 25 Wednesday. g n xviii xxiii xxvii x x 1   25 Tuesday. A oh nineteen xxiv xxviii xi x 2 1 6 25 Monday. b p xx xxv xxix xii x 3 1 5 25 Sunday. c q xxi  xxx xiii x 4 1 4 25 Saturday. d r xxii  xxxi         

The figure of the letter tabular, which is declared by the two present figures, the first for the black letters, the second for the red letters.  
 b   b    c   b    bd    i two iii iv v vi seven viij ix x xi xii xiii xiv xv xuj xvii xviii nineteen s k i oh f f p oh b oh n s k k oh f f l  oh k g s c oh r m t i l ● g g t c ● p p t l l q g g m q c h h ● l d b g g m m r h h v e d q n a n m r f h n e ● q i a f e r i b n k e k i a f ● r b b oh n s k k oh f f k ● b ● g s k k p f ● l l oh g g t c oh p m oh l l q g g t d ● p p v l l q h g m n e h h ● e d q h a m m r i i v e e q ● a n m r i ● n e e k t a f ● r i b n l e k k ● f i s b b oh ● s k k p f f l ● b oh g ● k k p g e l l oh g g c d e p m v  l q h h t d d p p oh m l q h h m q d  n d e e q h a n m a i ● v e c q oh n n n r i i oh e e k k a f f s i b oh l e k k v f f s c b oh oh t k k k g f l p c ● g t l l p g g i i oh g g t d d p ● v m l q h h t b d q p v m l b h h n r d i i v e e r d a n ● r i f oh e ● r o a n n s i i oh f e k k oh f f s c d oh oh t ● k b g f s c ● o a t l k p g g l l e ● g t l oh p g g m i c h h t d d q q v m m q h ● n d o q s v m e c h b n n o f i a e e r b a n n s i i r f e r r b n n s k i oh f f k b oh g t oh c ● o o o l k  g g s c e p oh t  l s g g m m c b h t l d q g h m m c h h p d d q q v m m r p ● n e d b l ● m e v i h n n e i i a f e r b b n n  
This present figure is to find the letter tabular, and proceedeth as the figure followeth of the Dominical letters, and it is behooveful to know the Golden number for the year that ye will know, and in the line that descendeth downward under the said number is the letter tabular: even so of the Dominical Letter in the figure hereafter. And you must know that a Golden number, Dominical letter, and a letter tabular serveth always for a year, save when it is bissext that been two dominical letters, & also two tabular letters as above. It ought to be known that the Dominical letters and the letters tabular, be in the first line under the Golden number xuj. for the year of this present Calendar, that is M. CCCC.xcvii. and so of the other.   

The figure for to find the golden number and the letter Dominical together for evermore.  
 b   b   c    b   d   b  ● two iii iv v vi seven viij ix x xi xii xiii xiv xv xuj xvii xviii nineteen. f e dc b a g fe d c b ag f d r cb a g f de c b a gf e d c va g f ● d● b a g fe d c b ag f e d cb a g f ●d ●b a gf e ● c ●a g ● e d● b a g fe d c b ag f e d ●b a g ● ed e b a gf e d c ba g f e dc b a g fe d e b ag f e d cb a g f cd c b a gf e d c ba g f ● dc b a g fe d c b ag f e d cb a g f ed c d a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e d ●b a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e ● cb a g f ed c b a gf e d c ba g f e dc b a g fe d ● b ag f e d cb a g f ed c d a gf e d c ba g f e dc b a g fe d c● b ag f e b cb a g f ed c b a gf e d c ba g f e dc b a g fe d c b ag f e d cb a g f ed c b a fg e d e ba g f e dc b a g fe d c b ag f e d cb a g e dc c b a gf e d c ba g f e dc b a g fe d c e ag f e d cd a g f ed c b a gf e d c ba g  
In this present figure it behoveth to behold the golden number of the year that ye will know, and in the line right under the golden number always is the letter dominical, c▪ upon the golden number, viij. high Easter, and when it falleth that they come both together, Corpus Christi, & Saint john's day be all in one day, d▪ upon xuj. signifieth the lowest Easter. And when it falleth that Candelmas and shrove monday cometh together. b signifieth all about where it is when it falleth with the golden number, upon the which is our Lady day in March on good Friday.     

CHAP. V. A Figure perpetual for Easter, and other movable Feasts.  
 i  two  iii  iv  v A a x A m xxvi A a xuj A a ix A m xxvi b a x b m xxvij b a xvij b a iij b m xxvii c a xi c m xxviij c a xviij c a iv c m xxviii d a xii d m xxix d a nineteen d a v d m xxix e a vi e m xxx e a xx e a v e m xxiii f a seven f m xxxi f a xxiv f a seven f m xxiv g a seven g m i g â xxv g a viij g m xxv  vi  seven  viij  ix  x A a xuj A a ij A a xxiv A a ix A a ij b a xvii b a iij b a xxiv b a x b a iij c a xviii c a iv c a xxv c a xi c m xxviii d a seven d a v d a nineteen d a xii d m xxix e a xiii e a vi e a xx e a xiij e m xxx f a xiiii f m xxxi f a x x f xiv f m xxxi g a xv g a i g a xxij g a viij g ai  xi  xij  xiij  xiv  x v A a xuj A a ix A a xxvi A a xuj A a ij b a xvii b a x b m 27 b a xvii b a iij c a xviii c a xi c m 28 c a xviii c a iv d a nineteen d a v d m 29 d a nineteen d a v e a xx e a vi e m 30 e a xiij e a vi f a xxi f a seven f m xxi f a xiv f a seven g a xxii g a viij g m xxv g a xv g a viij  xuj  xvij  xviiii  nineteen   A m xxv A a xuj A a ij A a xiij   b m xxviii b a x b a iij b a xiv   c m xxviii c a xi c a vi c a xviij   d m xxii d a xii d a v d a nineteen   e m xxiii e a xiij e m 30 e a xx   f m xxiv f a xiv f m 31 f a xxi   g ● xx●v g a xv g a i g a xxij    
Upon the letter Dominical next under the golden number, that runneth is Easter day, for the year of the golden number, a signifieth April, insignifieth March, and the number of the said Letters is the number of the days of the month that Easter shall fall upon.   

CHAP. VI The figure of the Eclipse of the Sun and the Moon, the days hours, and moments.  
M.d.lxxii. the Eclipse of the moon the 17. day of october, xiii hours, lxii. minutes. M.d.lxix. the Eclipse of the Moon the second day of March, xx. hours. 4. min. M.d.lxx the Eclipse of the moon the 20. day of february v. hours, 39 minutes. M.d.lxx the Eclipse of the moon the xv. day of August, ix▪ hours' xvii. minutes.  
M.d.lxxii. the Eclipse of the moon the xv. day of june, ix. hours▪ lxii. minutes. M.d.lxxiii. the Eclipse of the moon the viij. day of Decem. 7. hours, 38. minutes. M d.lxxiiii. the Eclipse of the sun the xiii. day of november, three hours, 52. minutes. M.d.lxxvi. the Eclipse of the sun the 7. day of October, x. hours, lii. minutes.  
M.d.lxxvii. the Eclipse of the moon the 2. day of April, 8. hours, xviii. minutes. M.d. 78. the Eclipse of the moon the 26. day of september, xii. hours, 36 minutes. M.d.lxxviii. the Eclipse of the moon the 15. day of septemb. 13 hours viij minutes. M.d.lxxx. the Eclipse of the moon the 31. day of january, x. hours, vi. minutes.  
M.d.lxxxi. the Eclipse of the moon the 19 day of january, 11. hours 6. minutes. M.d.lxxxii. the Eclipse of the Moon the 15. day of july, xuj hours, 48 minutes. M.d.lxxxiii. the Eclipse of the sun the 19 day of june, 16. hours, 53. minutes. M.d.lxxxiiii. the Eclipse of the sun the nineteen day of April xvii hours, xxvii minutes.  
M.d.lxxxv. the Eclipse of the moon the viij. day of November, xiii. hours xii. min. M.d.lxxxvi. the Eclipse of the moon the xuj. day of september, 8. hours, lviii minutes. M d.lxxxvii. the Eclipse of the moon the second day of March 15. hours xiv. mi. M.d.lxxxviii. the Eclipse of the moon the 25. day of August xvii hours xxiii. minutes.  
M.d.lxxxix. the Eclipse of the moon, the 15. day of August, 7. hours 53. minutes. M.d.xc the Eclipse of the Sun the 20. day of july, 19 hours, 38. minutes. M.d.xc the Eclipse of the moon the xxx day of decemb. 8. hours i. minute. M.d.xci. the Eclipse of the Sun the 10. day of july 36. hours, 36 minutes.  
M v c.xc the Eclipse of the moon the nineteen. day of december, xvii hours xxiv minutes. M v c.xci the Eclipse of the moon the xiii. day of june, x hours xxiiii. minutes: M.v c.xcii. the Eclipse of the moon, the 8. day of december, viij. hours xxiii minutes, M v. c.xciii. the Eclipse of the sun the twenty day of May, two hours xxxvi m.  
M. u.cxciiii the Eclipse of the moon the viij. day of octob. nineteen hours 28. minutes. M v c xcv the Eclipse of the moon the xiii. day of April▪ xuj. hours liii. minutes. M v c.xcv the Eclispe of the Sun▪ the xxiii. of September the i hour, xiii. minutes. M v. c.xcvi. the Eclipse of the moon, the two day of April, ix. hours, xlix minutes.  
M. u.c.xcvii. the Eclipse of the moon the x. day of february, 18. hours 57 min. M. u.c.xcviii. the Eclipse of the sun, the 24 day of February, 12. hours 11. minutes. M. u.c.xcviii. the Eclipse of the moon, the vi. of August, seven. hours, lviii minutes. M. u.c.cxix. the Eclipse of the moon the 30. day of january, 19 hours, 6 minutes.  
M vi. c the Eclipse of the sun, the 30. day of june, one hour, xxxiii. minutes. M. vi.c.i. the Eclipse of the moon the 29. day of novem. seven. hours, 38. minutes. M.vi c.i. the Eclipse of the Sun the 14. day of Decem. two hours, liiii. minutes. M.vi c.ii the Eclipse of the moon the xxv. of May, seven. hours xxxvi. minutes.  
M vi. c.iii. the Eclipse of the moon the xiiii. day of May, xii. hours l. minutes. M vi c. iii the Eclipse of the moon▪ the viij. day of november, seven. hours 37. minutes. M.vi c.iu the Eclipse of the moon, the 24. day of March the ix. hours, 42. minutes. M.vi c.u. the Eclipse of the moon, the 24. day of March, at viij a clock at night.  
M. vi.c.v. the Eclipse of the moon the 17. day of septem. a quarter past 4. in the morn. M. vi.c.v the Eclipse of the sun, the 2. day of Octob. half an hour past one a clock. M. vi.c.vi. there is no Eclipse to be seen. M. vi.c.vii. the Eclipse of the moon the 27. day of August, half an hour past 2 in them.  
M. vi.c viij the Eclipse of the sun the 3●. day of july▪ a quarter past 3. a clock. M. vi.c.xi. the Eclipse of the Moon the 10. day of january, a quar. fore 2, in the morn. M. vi.c.ix. the Eclipse of the moon the 6. day of july, a quarter past xi at night. M. vi.c.x. the Eclipse of the moon the xxvi of july, at 4. a clock in the morning.  
M. vi.c. 10. the Eclipse of the moon the 20. day of Decem. at 3. a clock in the morn. M vi. c. 11. the Eclipse of the moon the 3. of May, at sunset totally darkened.  
All the Eclipses of the Sun be in the day, and of the Moon by night. And ye shall with the Eclipse of the Sun and of the Moon appeareth sometime ohterwise than we see it, for the Eclipse of the Sun may well be by night and the Eclipse of the Moon may be by day, but such Eclipse appeareth not to us Shepherds.  

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

An Eclipse shall be marvellous to behold,  
Through which many shall be the worse,  
For many shall find neither silver nor gold,  
It shall be so dark within their purse.  
  

Pocula Ianus amat.  
Tangere crura cave quum luna videbit aquosa,  
Insere tunc plantas: excelsas erige turres,  
Et si carpis iter tunc tardius ad loca transi.   

Febrius urgeo clamat.  
Pisces habens lunam noli curare podagram,  
Carpe viam tutus, sit potio modo salubris.   

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

Aprilis florida prodit.  
Arbour plantetur cum in luna Taurus habetur,  
Non minuas tamen, edifices, nec semina sparges,  
Et medicus caveat cum ferro tangere collum.   

Ros & flos nemorum Maio sunt comes amorum.  
Brachia non minuas cum lustrat luna Gemellos,  
Unguibus & manibus cum ferro curra negitur,  
Nunquam sortabis a promissore petitum.   

Dat junius faena.  
Pectus pulmo jecur in Cancro non minuantur,  
Somnia falsa vides utilis sit emptio rerum,  
Potio sumatur, securus perge viator.   

julio resecatur avena.  
Cor gravat & stomachum cum cernit Luna Leonem,  
Non facies vestes nec ad convivia vades,  
Et nil ore vomas, nec sumas tunc medicinam.   

Augustus' spicas.  
Lunam Virgo tenens uxorem ducere noli,  
Viscera cum costis caveas tractare cruorem,  
Semen datur agro, dubites intrare carinam.   

September colligit uvas.  
Libra Lunam tenens nemo genitalia tangat,  
Aut renes, nates nec iter capere debes,  
Extremam partem Librae cum luna tenebit.   

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

Spoliat virgulta November.  
Luna nocet femori, per partes mota Sagitta,  
Vngues vel crines poteris pra●●cindere tutò,  
De vena minuas, & balnea tutius intres.  
  

Quaerit habere cibum porcum mactando December.  
Capra nocet genibus ipsam cum Luna tenebit,  
Intrat aqua novam citius curabitur aeger,  
Fundamenta ruunt modicum tunc durat id ipsum.   

Epilogus sequitur omnium supra dictorum.  
QVae viri antiqui potuerunt scribere libris,  
Decurrendo polum constanti ment rotundum,  
AEreasque domos temptando & sydera cuncta,  
Quaeque fluunt ex his, quomodo nunc sol moveatur,  
Intus habes collecta brevi compendio & arte.   

De duodecim signis.  
Signorum princeps, Aries, & Taurus & Urna,  
Tindaride juvenes, & fervida brachia Cancri,  
Herculeusque Leo Nemeae pavor, asmaque Virgo,  
Libra jugo aequaliter pendent: & scorpius acris  
Centaurusque senex Chiron, & cornua Capri,  
Dilectusque jovi puer, & duo sidera Pisces.   

Idem de signis.  
Corniger in primis Aries, & corniger alter,  
Taurus, item Gemini: sequitur quos Cancer adustus,  
Terribilisque ferae species, & justa puella,  
Libra, simul nigrum portans in acumine virus,  
Centaurusque biformis adest: pelagique puella,  
Et qui portat aquam puer urniger, & duo Pisces.   

De quatuor partibus anni. De vere  
Verque novum stabit cinctum florente corona,  
Pingens purpureo venantia prata colore,  
Ver pallidum vario nectit● de floor coronas,  
Vere novo lectis decorantur floribus arva,  
Veris honos tepidum floret: vere omnia rident.   

De aestate.  
Stabat nuda aestas & spicea serta gerebat,  
Horridaque Aethiopis signis imitata figuram,  
Scindit agros aestas Phaebeis ignibus arden's,  
Torrida fert arvis aestas frugifera mella,  
Flava Ceres aestatis habet sua tempore regna.   

De autumno.  
Stabat & Autumnus calcatis surdibus uvis,  
Libra per autumnum musto spumantia fervent.  
Pomifer Autumnus tenero dat palmite fructum,  
 
Vite coronatas Autumnus degravat ulnos,  
Faecundos Autumne locos de vitibus imples.   

De Hyeme▪  
Stabat Hyems glacies canos hirsuta capillos,  
Cujus nix humeros circundat, flumina montes  
Praecipitant, semperque riget glacie horrida barba▪  
Albentes haec durat aquas & flumina nectit,  
Tristis Hyems niveo montes velamine vestit.    

CHAP. VII. Hereafter followeth the second part of the Compost and Calendar, which showeth of the tree of Vices, and of the pains of Hell.  
IN the name of the Father, the Son and the holy Ghost Amen, We purpose to show the tree of vices, for sinners to take example by, to understand their sins: which is divided in twelve principal parts, after the seven deadly sins, and each deadly sin is likened to a tree, and every tree having eight small branches, and all these seven trees come out of one tree by itself▪ that is, evil and comes of one beginning, and that is the devil, and it bideth an end that is, everlasting damnation, which is ordained for all them that seek not remedy betimes by penance and repentance of their life in time.  
After this tree of vices followeth the pains of hell, to show the lay people what punishment is ordained for every deadly sin, and that the people may better show their sins in contrition▪ and make clean their conscience, and that they may be the houses of God▪ so that virtues may grow & fructify to the profit of their souls. The first great branch of the tree of vices, is pride and he hath xvii. branches grow in out of him, as vain glory of himself, vainglory of the world▪ praising himself in evil, boasting of sin, inobedient disdain▪ to tempt God, excess, dispraising▪ false goodness hardiness, presumption, rebellion, obstination, sin wittingly, communing of the sacrament, shame to do good Out of every the which branches springeth three branches, and out of every the said three branches groweth three small branches, to the number of sevenscore and thirteen, and in so many manner of ways ye may sin in the sin of pride, which is the root and beginning of all the seven deadly sins, and therefore shall be showed first of pride▪ and after the other six sins as they follow in order.  





The i. branch of Pride. Vainglory of himself.  


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


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


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


The two. branch of Pride. Vainglory of the world.  


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


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


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


The three branch of Pride. Glad of evil doing.  


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


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


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


The iiii. branch of Pride. Boasting of sin.  


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


In showing themselves better than they be  
Covering their evils that they be not seen▪  
Telling their good deeds that they may be known  
Hiding their sins that they appear not great.    


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


The v. branch of Pride. Inobedience.  


Openly gainsaying.  
Dispraising his master or them that be above him.  
Dispraising the merits that come of obedience.  
Desiring to be such that he may gainsay others.    


Doing unduly all that they ought to do.  
When negligently they do that they ought to do.  
Or when they do it otherwise than appertaineth.  
Or to let damage and to have profit.    


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


The vi. branch of Pride. Disdain.  


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


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


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


The seven. branch of Pride. To tempt God.  


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


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


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


The viij. branch of Pride▪ Excess.  


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


To abstain them overmuch▪  
For they be less worthy in such authority.  
For they are too cruel to them that be subject.  
To make himself hated and may profit by fair speech.    


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


The ix. branch of Pride. Disprasing.  


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


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


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


The x. branch of Pride. False goodness.  


Unrightful to be dispraised.  
For his presumption, arrogancy and pride.  
For his vainglory▪ vantuing and praising.  
Or for to show to live of advantage.    


Unjustly willing to be praised.  
When thy delight in worldly lovings▪  
When they have dread to be dispraised,  
For to desire to be honoured without cause.    


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


The xi. branch of Pride. Hardness.  


Being unkind in their deeds.  
To be presumptuous, and not prove the truth.  
By entreating over straightly the rightful things▪  
Travelling more than of right them that be just.    


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


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


The xii. branch of Pride. Presumption.  


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


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


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


The xiii. branch of Pride. Rebellion.  


Harden himself in fight.  
That may not suffer patiently to be smitten.  
To grudge against the will of God.  
For to be smitten, blaspheme God and his saints▪    


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


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


The xiiii. branch of Pride. Obstination.  


By fasting.  
Will not hear their betters to teach them good.  
Ne to do thereafter n● mendeth them no●.  
Wilfully to do evil for to be mended.    


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


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


The xv branch of Pride. Sin wittingly.  


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


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


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


The xuj. branch of Pride. Communing of the sacra.  


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


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


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


The xvii. branch of Pride. Shame to do good  


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


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


For to be like them that be evil.  
When they rejoice them in evil company.  
To show the damage of himself and other.  
For to obtain that he desireth.       
desireth Here endeth the branches and small sprays of the sin of Pride, and hereafter followeth the branches and sprays of Envy, and the names of them all in order as they come. The first is noisomeness, the second is Detraction, the third is Adulation, the fourth Susurration, the fifth sin is against the holy Ghost, the sixth Suspection, the seventh Accusation, the eighth Excusation, the ix. Unthankfulness, the x. to judge, the xi. Substraction, the twelfth drawing other to sin, the thirteenth false love.   




The first branch of Envy. noisomeness.  


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


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


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


The two. branch of Envy. Detraction.  


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


For cruel hate.  
Finding any ill that is not good ne faithful.  
In reporting that they heard say▪ or that it is true  
To say they have heard ill by other and have not.    


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


The three branch of Envy. Adulation.  


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


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


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


The iiii. branch of Envy. Susurration.  


Causing discord and strife▪  
By persuasions moving the parties.  
Or by false tales and making of lesing,  
And in reporting of cursed language.    


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


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


The v. branch of Envy. Sin aga. the holy ghost.  


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


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


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


The vi. branch of Envy. Suspection.  


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


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


Oft times to believe.  
Things unbeleevable and which may not be.  
When divers times thou hast been deceived,  
For thou mayst not but believe.      


The seven. branch of Envy. Accusation.  


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


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


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


The viij. branch of Envy. Excusation.  


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


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


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


The ix branch of Envy. Unthankfulness.  


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


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


Not yielding goodness for goodness.  
But done evil to him that hath done thee good.  
Neither do evil nor good to him that did thee good.  
For receiving a great benefit yield a small.      


The x branch of Envy. To judge.  


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


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


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


The xi branch of Envy. Substraction.  


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


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


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


The xii. of branch of Envy. Drawing other to sin.  


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


By counsel.  
Drawing the great to ill, that thine may show less.  
Or by their sin more delectably,  
And be glad that they consent to sin with them.    


By force.  
Of requiring or admonishing.  
Not ceasing till they consent to evil.  
By oppression, and in constraining them.      


The xiii. branch of Envy. False love.  


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


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


For fleshly humanity.  
Defending or sustaining any in their evil.  
Promoting them which art not worthy to be.  
For to labour to live more deliciously.       
¶ Here endeth the branches and small sprays of Envy, and followeth the branches and small sprays of wrath, as Iniquity, Hatred, Continual, Consenting, Frowardly, Homicide, Vengeance, Impatience, Clamour, Blasphemy. And out of each of these ten branches, cometh nine other small branches, and so the whole number is xcix. branches, the which letteth a man that he may not love Good ne his own soul, and for this sin it is hard to be accustomed in a man, and be saved.   




The i. branch of Wrath. Iniquity,  


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


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


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


The two. branch of Wrath. Hatred.  


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


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


Conspiration.  
to schismatise or procure division in the Church  
Conjuring in persons in good or in evil.  
Conspiring in any works.      


The three branch of Wrath. Continuing in vility.  


Reprevings.  
Pepreeve the poverty in which they are.  
The flagellations that they have or had.  
Or that they be come of a poor kindred.    


Sharp words.  
Provoking other to anger.  
Full of repreeving and iniuries.  
Such as may bear hurt and damage,    


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


The iiii. branch of Wrath. Consenting.  


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


Rejoicing in evil.  
Praising and rejoicing the sinners.  
And not to mourn for the sin they have done.  
Nor correcting them that be evil.    


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


The v. branch of Wrath. Frowardly.  


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


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


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


The vi. branch of Wrath. Homicide.  


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


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


Which they ween not to evil.  
Weening to do well and do slay some man.  
In conjecturing any thing joyously.  
Or by him give any medicine.      


The seven. branch of Wrath. Vengeance.  


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


Weening that it be his damage and is not.  
Noying him that correcteth thee for thy wealth.  
Or do evil to him that doth thee good,  
If it displease thee they have done for thy weal.    


By fault of something.  
If any giveth or dareth thee not their goods.  
That he hath not done that he is not bound to do.  
Or hath not holpen thee to do thy ill will.      


The viij. branch of Wrath. Impatience.  


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


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


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


The ix. branch of Wrath. Clamour.  


Debate for in utile things.  
As of beauty and fairness of women.  
Or of his lineage, friends and parents.  
Or of things which do annoy.    


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


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


The x. branch of Wrath. Blaspheming.  


Knowing of God the which appertaineth not to him.  
As of his sovereign, might, and puissance.  
Or of great goodness in us.  
Or of his right wise justice.    


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


To say that is good that is not  
In believing as doth Idolaters.  
In opinion by evil understanding.  
Doing against the ordinances of the Church.       
Here endeth the branches and small sprays of the sin of Wrath. And hereafter followeth the xvii. branches of Sloth, as Evil thought, Annoy of wealth, readiness to evil Pusilanimity Evil will, breaking vows, Impenitence, Infidelity, Ignorance, Vain Sorrow, slowly, evil hope, Curiosity, Idleness, Evagation, letting to do good, Desolation. Out of the which xvii. branches cometh Cliv small branches, which bringeth a man to everlasting damnation and pains perpetual.   




The first branch of Sloth. Eull thought.  


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


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


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


The two. branch of Sloth. Annoy of wealth.  


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


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


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


The three branch of Sloth. Readiness to ill.  


By constancy.  
In leaving the good which they know.  
Changing oft times their purpose and counsel.  
Weak in adversity, and raise himself in prosperity.    


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


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


The iiii. branch of Sloth. Pusillanimity.  


Dread where they ought not.  
Dreading that which is to come is no damage.  
Losing the spiritual goods for the temporal.  
If temporal adversity seem over grievous.    


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


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


The v. branch of Sloth. Evil will.  


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


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


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


The vi. branch of Sloth. Breaking vows.  


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


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


By dispraising.  
Not accomplishing his vow when he may  
Or that may not and doth none other good semblable  
Or that they have no letting for to accomplish it.      


The seven. branch of Sloth. Impenitence.  


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


Not having shame to sin.  
When after sin they be ready to sin again.  
When they shame not of the sin they have done.  
Or without sorrow rejoice them to have done ill.    


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


The viij. branch of Sloth. Infidelity.  


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


Believing that they should not.  
In false Gods as do the Saracens.  
In Idols or in some Simulachres.  
Or believe in devilish things as witches do.    


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


The ix. branch of Sloth. Ignorance.  


Indiscretion.  
Do without counsel which should be counselled.  
Doing without manner they ought to hold.  
Doing without wisdom things that is needful.    


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


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


The x. branch of Sloth. Vain sorrow.  


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


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


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


The xi. branch of Sloth. Slowness.  


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


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


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


The xii. branch of Sloth. Evil hope.  


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


Not fearing shame.  
Not caring what thing is said of thee.  
Nor caring if any be slandered by thee.  
Not seeking that any be edified by thee.    


Doing good in evil intention.  
Fraudulently and thou knowest it well.  
Without discretion not caring to whom nor how.  
Cauteously for thou wilt not know it.      


The xiii. branch of Sloth. Curiosity.  


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


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


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


The xiv. branch of Sloth. Idleness.  


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


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


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


The xv. branch of Sloth. Evagation.  


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


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


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


The xuj. branch of Sloth. Letting to do good.  


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


Not helping the good.  
When they may have no profit without they help.  
There as they be in peril.  
Whereas they defail without having succour.    


Hindering the good.  
As by himself.  
Or by other persons.  
Or hold from them that they owe them.      


The xvii. branch of Sloth. Dissolution.  


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


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


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

Here beginneth the twenty branches and boughs of Covetise, as compunction, Rapine, Usury, withholding debt, Not yielding committed, Simony, Sacrilege, Theft, being proprietary, taking gifts unjustly, To have too much, Expending abundantly, Fraud, false compunction, Leasing, Swearing, Forswearing, False witness, Plays, being vagabond. Of the which twenty branches cometh other small twiggs or branches to the number of an hundred and thirty. And so the whole number of them is an hundred and fifty.  



The first branch of Covetise. Compunction.  


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


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


And may not withdraw them from it.  
Getting temporal goods by great delectation.  
Being holden in love to get temporal goods.  
Or to vaunt him to get more than he can.      


The two. branch of Covetise. Rapine.  


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


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


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


The three branch of Covetise. Usury.  


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


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


To sell for more for giving days,  
As be open usurers.  
Or that they think to get money by they sell.  
Or by accustomance so for to sell.      


The iiii. branch of Covetise. Withholding.  


Denying it.  
Debt thou knowest well thou dost owe.  
Or the debt thou hast forgotten.  
The which is openly know that thou owest.    


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


To forget it.  
Which be paid and ask it him again.  
Not giving children that they have of their friends  
Detaining willingly that to other belongeth.      


The v. branch of Covetise. not yield. things commised  


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


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


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


The vi. branch of Covetise. Simony.  


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


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


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


The seven. branch of Covetise. Sacrilege.  


Taking sacred things in holy places.  
As the goods of the Church to be taken in th● Church  
Withholding dimes and things of the 〈◊〉  
Taking the goods of the Church undeserved    


Or hallowed things in place not hallowed.  
Taking the goods of the Church where they ●e  
Unworthily distributing the goods of the 〈◊〉  
A lay man having dimes saying to be his.    


Or things not hallowed in holy places.  
By quests or any thing longing to the Church  
All goods for surety put in the Church.  
Things or casualties to them allowed      


The viij. branch of Covetise. Theft.  


stealing without it be known.  
For him that thou robbst did thee damage aforetime.  
Or thou dost it of thy proper malice.  
Or for thy simpleness and ignorance.    


Having the goods of other hiding them.  
For to withhold them more peaceably.  
For fear to be punished.  
Or for thou wilt always persevere in ill.    


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


The ix. branch of Covetise. Being proprietary.  


A religious of the goods of his religion.  
To have without knowledge of his prelate.  
Or by consent of the prelate which appertaineth not.  
Or have licence to approper too much to him.    


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


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


The x. branch of Covetise. Taking gifts unjustly.  


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


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


To sell justice.  
To the end to do his particular profit.  
Hasting justice, and to wrong him that hath right.  
Deferring to do right to him it longeth to.      


The xi. branch of Covetise. Having too much.  


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


Withholding overmuch.  
To the end they may be more honoured and dread.  
To the end to have the more their delights.  
Or to have more possessions than other.    


Sorrowing 〈◊〉 they can not get.  
For envy of them that be ●icher than he.  
By delighting him in riches.  
For fear to have scarcity of good.      


The xii. branch of Covetise. Spending abundantly.  


Things justly gotten.  
Giving unjustly not caring to whom.  
Losing disordinately the goods they have.  
Abusing and foolish using they know well.    


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


Things not being his.  
In approprying them to his singular usage.  
Or approprying them to the usage of other.  
Spending them superfluously on other persons.      


The xiii. branch of Covetise. Fraud.  


In forecasting.  
By promises that they may receive.  
By threatenings in like wise.  
Or by sweet words,    


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


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


The xiv. branch of Covetise. False compunction  


Evil reckoning.  
Of that they owe to other justly.  
Of that which is aught by any ways.  
Or that which is aught to other than him.    


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


Consenting to evil, and do it not.  
Holding his peace of that he knoweth.  
Doing help to him that misreckoneth.  
Willing to hinder him that is misreckoned.      


The xv. branch of Covetise. Leasing.  


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


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


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


The xuj. branch of Covetise. Swearing.  


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


Oftentimes.  
By evil custom to swear often.  
For pleasure that they have to swear.  
For contemptment of him they swear.    


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


The xvii. branch of Covetise. Forswearing.  


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


By faith interposed.  
In receiving any of the sacraments of the Church▪  
In the false things that be lawful.  
Or in things that be not lawful.    


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


The xviii. branch of Covetise. False witness.  


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


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


The thing that they ween to know.  
For false opinion they have of the thing.  
Say the thing is true, and know it not.  
Not enquiring for the truth, and may well.      


The nineteen. branch of Covetise. Plays.  


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


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


With persons not appertaining.  
A lay man to play with a religious.  
Or a lay man with a Priest or Clerk.  
Or with any man of penance.      


The xx. branch of Covetise. Being vagabond.  


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


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


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




The first branch of Gluttony. seeking delicate meats.  


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


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


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


The two. branch of Gluttony Greediness.  


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


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


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


The three branch of Gluttony. Delicious dressing·  


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


Or tightly.  
By art otherwise than other maketh.  
By study how well that be difficil to do.  
By labour and pain that they take to dress them.    


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


The iiii. branch of Gluttony. Eating without hour.  


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


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


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


The v. branch of Gluttony. To make excess.  


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


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


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




The first branch of Lechery. Lechery.  


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


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


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


The two. branch of Lechery. Immundicity.  


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


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


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


The three branch of Lechery. Not giving the debt.  


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


For to show travelling.  
For they fear the infernal pains.  
For dread to have poverty.  
For fear of labour that they have of nourishing.    


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


The iv. branch of Lechery. Abusing thy five wits.  


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


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


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


The v. branch of Lechery. Superfluity.  


In clothing.  
In jewels, rings, signets, and ouches.  
In preciousness of gowns, girdles, and clothing.  
In the composition or fashion newly gotten.    


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


By expense.  
Spending largely for the praise of the world.  
Giving where it appertaineth not to give.  
For his delights hath spent too much of his goods.       
Here endeth the branches of all the seven deadly sins as they be afore rehearsed, with all the small branches. Also showing how three cometh of the great branches each by himself. And out of them three groweth ix. and in every branch hath small sprays springing out of them. So there is no man or woman living, but he sinneth venially, as it is written, Septies in die cadit j●stus. Lo if the righteous man do sin seven times a day by venial sins, than we wretched sinners how oft do we sin in a day? God wot, full often. But yet for venial sin is many remedies. Also for deadly sin is few remedies, and but four specially, as Confession, Contrition, Satisfaction, and Penance. But the first is, thou must be sorry for the sins. Secondly to make a meek confession. Thirdly, do satisfaction. And fourthly, perform thy penance adjoined by thy confessor, for penance is debt that we must pay to God for sin committed, and therefore never look to have forgiveness of thy sins without repentance. And sin is perilous afore the Lord jesus Christ, for three manner of reasons. The first▪ he giveth no warning when he smiteth thee. The second, for as he findeth thee, so he will judge thee. The third, when thou art dead, remedy is past and gone.     

CHAP. VIII. Here followeth the pains of hell comminatories of sins, to punish the sins as Lazarus recounted after that he was risen, as he had seen in the parts infernal, as it appeareth by these figures ensuing one after another.  
Our Saviour and redeemer jesus Christ, a little before his blessed passion, being in Bethany, entered into the house of a man named Simon, for to take his corporal refection: And as he was sitting at the table with his Apostles & Disciples, there being Lazarus brother to Mary Magdalen and Martha, the which our Lord had raised from death to life, the which thing Simon doubted, and prayed our Lord for to command Lazarus to show afore the assistants what he had seen in the other world: and our Lord gave him leave to speak. And then the said Lazarus recounted how that he had seen in the parts infernal of hell, many great and intolerable pains, whereas sinful men and women were pained. First of pride, and consequently of all the seven deadly sins, each pain by himself.  
FIrst said Lazarus, I have seen in hell wheels right high, set on an hill, the which was to look on in manner of mills, incessantly turning about by great impetuosity, roaring and whirling as it were thunder. And the wheels were fixed full of hooks and cramp-irons of iron and steel, and on them were hanged and turned the proud men and women for their pride, with their Prince, captain, and master, Lucifer.  
PRide among all other sins, is a king, a captain, and master: and as a king hath a great company of people, in the same manner hath pride a great company of vices. And as a king keepeth that which is his, in like wise doth pride keep the proud folk that be in his jurisdiction. Great sign of reprobation it is to persevere long in pride. Pride then is a sin that displeaseth God above all other sins, as much as humility pleaseth him among virtues. And there is no sin that maketh a man more semblable to the Devil than pride doth. For the proud man will not be as other men, but he must be as the Pharisee with the devil. And for that the proud man will enhance himself above other men▪ the devil doth with him as the Crow having a hard nut in her bill, the which she may not crack, she beareth it up a high in the air, and then letteth it fall upon a stone whereon it breaketh, and then she descendeth and eateth it. In like wise the devil raiseth the proud man and woman for to let them fall in the hard pains of hell. As much difference is between pride and humility, as the chaff and the corn, for the chaff is light and mounteth high, and the wind carrieth it about, and so is lost, and the corn which is heavy abideth low on the ground, and is gathered up & put in garners of the farmer, and is kept for the common profit, and the chaff is burnt, lost, and devoured of beasts. And in this wise are the proud people raised and enhansed through the enticement of the fiend of hell, and then fall down by the moist rain of death, which maketh them heavy, and causeth them to tumble by the strength of their superbious blasts into the furnace everlasting, and there to be burnt and devoured with the horrible beasts of hell. Secondly, said Lazarus, I have seen in hell a flood frozen as ice, wherein the envious men and women were plunged unto the navel, and then suddenly came over them a right cold and a great wind, that greeved, and pained them right sore, and when they would evite and eschew the wonderful blasts of the wind, they plunged into the water with great shouts and cries lamentable to hear.  

These be the envious People.  
ENvy is dolour and sorrow of the heart at the Felicity and prosperity of other, the which sin is sovereignly cursed, for that is it contrary to Charity, that is sovereign head of all virtues, whereby it is great sign of reprobation, for by it the fiends know them that shall be damned, as Charity is sign of salvation, and whereby God knoweth who shall be saved. Envious people be fellows unto the Devil. For if so be that an envious man do win, than he is very glad, and if he lose, he is evil angry with them. Envious men be so infect and corrupt, that good odours to them stinketh, and sweet things unto them seem sour, in like wise is the good name and prosperity of other, but stinking things, and sour to them be sweet, the which be vices, reproaches, adversities and evil fortunes, that they know or hear said of other. The envious folk seek their wealth in the adversity of other, as when of the harm of other, they seek the good in rejoicing them, but with this they be not yet satisfied, but of a new they be tormented, for they have not such joy without displeasure and affliction of the heart, whereby they be tormented, for he that seeketh his wealth in the adversity of another, is like to him that seeketh the fire in the bottom of a water, or looketh for wool on an Urchins back, the which things be but follies and abusions. Envy is but the goods and felicities of this world, for the cursed sin of Envy may not ascend into Heaven. It is a sin difficil to heal, for it taketh root and is fixed in the heart secretly, wherefore it is hard and impossible to be done away by medicine, wherefore with great pains is any made whole that is infected with it. The envious men's tongues be likened unto a three-edged sword, that hurteth and cutteth three manner of ways, The first, he hurteth and woundeth his own soul. The second, him that he telleth his tale unto, and thirdly, he slayeth him by whom he telleth his cursed tale.  
Thus endeth Envy, and followeth the History of Wrath.   

Wrath.  
THirdly said Lazarus, I have seen in Hell, a great Cave tenebrous and obscure, full of tables like Butcher's stalls or great butchery, whereas ireful men and women were thorough pierced with trenching knives, and sharp glaives, and with long spears pierced their bodies, wherewith the most horrible and fearful butchers of hell hewed, and betrenched them with their glaves and knives, impitiously without ceasing.  
AS peace maketh the Conscience of a man to be the dwelling-place of God, so cursed wrath maketh it the habitation of the Devil. Wrath efisceth and loseth the eye of reason, for in a wrathful man reason is banished: there is nothing keepeth so much the image of God in man, as sweetness, peace, & love, for Almighty God will be there where peace & concord is, but wrath chaseth them from man, so that our Lord may h●ve no abiding; the wrathful man is like to a demoniac, the which hath 〈◊〉 devil within him, causing him to torment and strive with himself, foaming at the mouth, and gnashing with his teeth, for the intolerable pain the enemy doth unto him. In like wise the wrathful man is tormented by wrath, & doth oftentimes worse than the demoniac, for without patience they beat the one with the other, saying iniuries, reproaches, villanies & give themselves to the devel body & soul, and say and do many unlawful and domageable things By wrath sometime the Devil getteth an whole generation or all a country. When wrath is set, then cometh noise, and then vengeance, that destroyeth and loseth all▪ the which happeneth sometime through one wrathful man, as an ireful does the which moveth & putteth strife among other. The fisher troubleth the water that the fish may not see his net, to the end that they may go therein and be taken: In like sort the Devil troubleth a man by wrath, to the end that he know not the harm that he committed by his wrathful heart & courage.  
FOurthly said Lazarus, I have seen in hell an horrible hall dark and tenebrous wherein was a great multitude of serpents big and small, whereas slothful men and women were tormented with bitings and stingings of venomous worms, the which pierced them thorough in divers parts of their bodies wounding them to the heart with unextinguishible pain.   

Of Slothful people.  
SLoth is tristesse of spiritual goods, that should be ordained to God, wherefore they love to serve God as they ought to do with heart and mouth, and by good operation, who that will love God, aught to know him to be the Redeemer and Saviour of all goodness that we have had and received every day, knowledging ourselves sinners. Great folly it is when by sloth in the time of this breviate life we gather not goods for the life eternal. But in these days many be slothful to do well, and diligent to do evil, so that if they were diligent to do well as they be to do evil, they were right happy: also sloth is the beginner of sin, and a great enemy to God, for he letteth men and women to serve God, and to know their maker and redeemer, and sender of all goodness that they have here, they be great fools, that be so slothful here in this little time of this short life, that will gather no goods to bring the soul to everlasting life: But now adays people be slothful in doing of good, and full diligent to evil, and if they were as diligent to do good as evil, they were full of grace. Now he that will think as after his death is not wise for then he shall have but the good deeds that he hath done in his life before▪ then shall he sorrow and plain of the time that he hath lost by sloth, and shall sorrow that he did no good deeds when he had time and space here in this world.  
Here endeth Sloth, and followeth the History of Covetise.   

FIftly said Lazarus, I have seen in the infernal parts a great number of wide cauldrons, and kettles, full of boiling lead and Oil, with other hot metals molten, in the which were plunged and dipped the covetous men and women, for to fulfil and replenish them of their insatiate covetise.  
  

The Covetous Men and Women.  
COvetise is a great sin, and wicked in the sight of God. For the covetous man imagineth more to get a penny, than the love of God, and had rather lose God than one half penny: for oftentimes for a little thing he lieth and forsweareth himself, and sinneth deadly. The faith, hope, and charity that should be in God, the covetous man putteth in his riches. First faith, for he believeth to have such things the which be necessary for him, sooner for his goods, than by the gift of God, as if that God might not help him, or as if that God had no solicitude of his servants.  
Also the covetous man hath hope to have the more joy and consolations by his riches than God may give them. And also the covetous man setteth all his heart on his goods, and not on God, and thus the Covetous man and woman have their charity in their rich chests, coffers and bags. The covetous man hath his heart more on his goods than on God: there as is the heart, there is their love, and love is charity, and so covetous men have their hearts on their goods. The Covetous man sinneth gathering his goods, and in using it evil, and in loving it overmuch, and sometimes better than he doth God; the covetous man is taken in the net of the devil, by the which he looseth everlasting life for small temporal goods▪ as the bird doth go into the pitfall for a worm, and loseth his life: and as the mouse is taken in a fall or trap, and loseth his life for a little bacon. The covetous men and women be like curs or dogs, the which do keep cartion, and when their bellies be full they lie down by it and keep away the birds that they may not eat, but dieth for hunger for fault that the curs have too much. In like wise the covetous men withhold the goods that poor men may get none, and letteth them die for hunger. and holdeth them in their subjection, and the devil holdeth the rich men in his subjection that doth the poor men wrong.  
Thus endeth the pain for the Covetous men.   

Here followeth the vi. pain of Hell.  
THe vi. pain said Lazarus that I have seen (in Hell is in a vale) a flood foul and stinking at the brim, in which was a table with towels right dishonestly, whereas gluttons be fed with toads and other venomous beasts, and had to drink of the water of the said flood,  
THe throat is the gate of the body of man, so when enemies will take the castle, if they may win the gate they will lightly have all the castle: So when the devil may win the throat of a man by gluttony, easily he will have the re●nant, and enter into the body accompanied of sins, for the glutton's consent unto all vices. And for this cause it were necessary to have a good guard at the gate, that the devil enter not. For when one holdeth a horse by the bridle, he may lead him where he will, so doth the devil the gluttonous man where him list. The servant that is over easily nourished rebelleth oft against his master, the belly over filled with meat & drink is rebel to the soul, so that it will do no good operations. By gluttony many be dead which might have lived longer, & so they have been homicides of themselves, for excess of too much eating and drinking corrupteth the bodies and engendereth sicknesses, the which often abridgeth and shorteneth the lives. And they that nourish well the flesh, prepare meats for worms, and so the glutton is cook of worms. A man of worship would be ashamed for to be a cook of a great Lord, more ashamed should he be, to be a cook for worms. They that live after the desire of the flesh, live after the rule of the Swine, in eating without measure like an unreasonable beast. This is the hog as it were an Abbot over gluttonous people, of whom they hold their order and regule, whereby they be constrained to keep them in their cloister, that is, in the Tavern, and Alehouses. And like wise as the hog their Abbot lieth in a rotten dunghill or in the miry puddle, so do they always lie in the stinking infection of gluttony, till they be drunken and without wit.  
The seven. pain said Lazarus, I have seen a field full of deep wells replenished with fire and sulphur, whereout issued smoke thick and contagious, wherein all lecherous persons were tormented incessantly with devils.  
OF all the seven. deadly sins, Lechery pleaseth most unto the Devil, for it filleth and corrupteth both the body and the soul together, and by Lechery the Devil winneth two souls at once, and many lecherous persons will avaunt themselves, and say, that they may not have their full desire and lust of that sin. Lecherous men and women be more deformed and ugly than the devil in the superaboundance of that sin. He is a foolish merchant that makes a bargain of the which he knoweth right well that he shall lose thereby, and repent him of his bargain again. In like manner of wise, each Lecherous man hath great pain, and spendeth his goods and his understanding to fulfil and accomplish his lusts & delights, and after repenteth him of his expense, and yet the worst is he is in danger of his soul till he be repentant, and do sufficient penance. The lecherous men and women living be tormented with three infernal pains, as heat, stink, and remorse of their Conscience: For they be hot by concupiscence, they be stinking by their immundicity, for such sin is all stinking and maculateth the body and soul, where all other sins file but the soul.  
Also they be not without remorse of conscience for the offence they have done to God, Lechery is the pit of the devil, wherein he maketh sinners to fall, to the which many helpeth the devil to cast themselves in it, when willingly they go to the brim, knowing that the devil will cast them in; good it is not to hearken to women, better it is, not to behold them, and much better it is not to touch them. To this sin belongeth foul words, villain songs, dishonest touchings, the which abhorreth not bawds, harlots, whores, and such as frequenteth and persevereth in the same.  
Thus endeth the seven deadly sins, figured each by himself, like as Lazarus had seen in the parts infernal.    

CHAP. IX. Hereafter followeth the third part of the Calendar and Compost of Shepherds, salutary Science, and Garden of virtues.  
WHo that will have on a piece of earth great abundance of fruit, first they ought to take away all things that be noisome, and after labour it well, and then sow good seeds: In like wise a man should labour and cleanse his conscience of all his sins, labour by holy meditations, and sow virtues and good operations, for to gather fruit of everlasting life.  
Then sith that here before hath been spoken of vices rudely and lightly, now it behoveth hereafter to speak of virtues in the third part of this present book, the which shall be as a little garden, pleasant, full of trees & flowers, in the which the contemplative person may sport & play, & by good ensignments gather sundry virtues, and edify himself in good exercise, wherewith his soul shall be enormed and ordained after his spouse jesus Christ, when he shall come to visit and dwell with him. In the beginning of the which part shall be the Orason dominical of our Lord, with the declaration the better to understand it, and the said part shall contain six parts.  
The first part shall be the declaration of the said prayer, the second of the salutation Angelic that Gabriel made to Mary when she conceived her child jesus, the third shall be of the twelve articles of our faith, the iv. shall be of the ten Commandments of the Law, the v. shallbe of the field of virtues. For the first, ye ought to know that by the orison of our Lord, that is the Pater noster, when we say it we demand of God suffisance of all things necessary, for salute and help of our souls and of our bodies, not only for us, but for all other, and for all this cause we ought to have the said orison in great contemplation, & say it with great devotion unto God And unto young people it should be taught and said to them, for though they understand it not, yet it profiteth them to have the kingdom of heaven and they say it in perfect love and charity. In the Pater noster we ask seven petitions, by each petition we may understand seven other things, as the seven Sacraments of holy Church, the seven gifts of the holy ghost, the seven armours of justice spiritual. The seven virtues principal that we should exercise. The seven works of mercy bodily. The seven works of mercy ghostly. The seven deadly sins, that we should dread. The declaration is this, Our father which art in heaven, thy name be made holy. In this petition we ask of God our Father to be his Sons, for otherwise we cannot be called his Sons, nor he our Father, and that his name may be made by us more holy than any other thing, wherefore we receive the Sacrament of baptism, without that man may not be made the Son of God, and to receive the virtue of meekness against pride, and then to clothe the naked and help the needy both bodily and ghostly. The second is thy kingdom come to us, in this petition. Insomuch the name of God may not be perfectly hallowed of us in this world, we ask his realm, in the which perfectly we shall hollow it, for to that kingdom we be very heirs, This petition is the sacrament of priesthood by the which we are taught to good works, and the gift of the holy ghost is the gift of understanding, for to understand and desire the kingdom of heaven, and we arm us with the helm of largess against covetous. The third petition is, thy will be done in earth as it is in heaven, for it is the perfect will of God that his will should be fulfilled, that is his commandment: by this petition we make obeisance to God in our hearts when we desire to do his will, by this is understood the sacrament of marriage, by the which we avoid fornication and the gift of counsel of the holy ghost, for to order our obeisance veritably, and so we arm us with the armour of salvation against Envy. The fourth petition is our daily bread give us this day. Here we ask of God to be sustained with material bread for our bodies, and spiritual bread for our souls, that is the bread of life the body of jesus Christ the which we receive by faith, in mind of his passion. The gift of the holy ghost is strength to be faithful in our belief, take we the sword of patience against the sin of ire, and visit the sick men bodily, and use virtue of temperance against wrath▪ The fifth petition is forgive us our sins, as we forgive all men, for trust well, he that will not forgive for the love of God, God will never forgive him his sins. And these three petitions following we ask of God to be delivered from all evil, as of the sin that we have done deadly, and by these we ask of God to be assoiled, and to give us pardon by his mercy, by the which we understand the sacrament of penance and forgiveness of sin, the holy ghosts gift is science for to understand the works of mercy, and to escape sin.  
And so cloth us with lightness against covetise, & comfort poor prisoners and give good counsel to them that ask and need it, and take the virtue of faith against covetise. The vi. petition is, suffer us not to be overcome in temptation by the second evil that is done, but it may happen and we fall by the way of temptation. Here we ask of God to be steadfast in the faith, & that we may gladly do good works in the virtue of hope and strength to do good deeds, and to withstand temptation, to the which profiteth to us the sacrament of confirmation, which giveth to us the knowledge of God by the virtue of verity. The gift of the holy ghost, & so take we the spear of soberness against gluttony, & comfort Pilgrims by virtue of hope. The seven. petition is to deliver us from evil. Amen. The third evil, is evil of pain, that sinners may have if they serve not God, & by this petition we ask that we may be delivered from all pains, and saved in Paradise, unto this say we all. Amen. By these we ask, so it be done as we desire. By the which we receive the sacrament of the latter anointing, which giveth us the sure way of salvation, the gift of the holy ghost is dread of judgements of God, and gird us with the girdle of chastity against lechery, and bury we them that be dead bodily, and pray for our enemies ghostly, get in us the virtue of charity, and eschew the sin of lechery.  
Thus endeth the Salutary science of the garden of virtues.   

CHAP. X. Hereafter followeth another declaration of the Pater noster.  
 
Our Father, right marvellous in his creation, sweet and loving, rich of all goods that be in heaven, mirror of trinity, crown of iocundity, and treasure of felicity. Holy be thy name, and sweet as honey in our mouth; thou art the melodious harp that causeth devotion to sound in our ears▪ and to have it continually by the desire of our hearts. Thy realm come to us, in the which we shall be ever in joy and rest without trouble, and sure never to lose it. Thy will be done in earth as it is in heaven: as to love all that thou lovest, and to hate all that thou hatest, and that we keep evermore thy commandments. Our daily bread give us to day that is to say, bread of doctrine, bread of penance, and bread for our bodily sustentation. And forgive us all our sins, that we have done against thee, against our neighbours, and against ourselves: Semblably as we forgive other that have offended us, by words, in our bodies, or our goods. And suffer not that we be overcome in temptation, that is to say, as by the devil, the world, and the flesh: But deliver us from all evil works ready done, and also them for to come.  

Here followeth the History of the Pater noster row.  
OUR Father which art in Heaven, hallowed be thy name. Let thy kingdom come. Thy will be done, as well in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive our trespassers. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever and ever Amen.  
IN the story here before, sheweth the simple people how this holy prayer the Pater noster should be said to God the father, & to God the son, & God the holy Ghost, & to none other. The which prayer containeth and taketh all that be rightfully asked of God, & our Lord jesus Christ made it there, to the intent that we should have more hope and devotion, and he made it on a time when he taught his Apostles, speally to make orison. And then the disciples said, Lord and master learn us to pray, and then our Lord opened his holy mouth and said to his Apostles: when ye will make any prayers, after this manner as here followeth, shall you begin, saying thus.  
Our father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us, and let us not be led into temptation. But deliver us from evil. Amen.   

Hereafter followeth the salutation that the Angel Gabriel made to the glorious Virgin Mary, with the greeting of the holy woman S. Elizabeth.  
Hail Marry full of grace, our Lord is with thee.  
Blessed art thou of all women, and blessed be the fruit of thy womb, jesus.  
Secondly, in the book of jesus, the Salutation is such.  
Hail Marry full of grace, our Lord is with thee. Blessed be thou amongst all women, and blessed be the fruit of thy womb, jesus Christ, Amen.   

The salutation of the Angel Gabriel.  
IN this salutation is three mysteries. The first is the salutation that the Angel Gabriel made. The second is the loving commendation that S. Elizabeth made, mother to S. john Baptist. The third is the supplication that our mother holy church maketh. And they be the most fair words that we can say to our Lady: that is the Ave Maria, wherein we salute her, praise her, pray her, and speak to het. And therefore it is only said to her, and not to S. Katherine, nor to S. Margaret, nor to none other Saint. And if thou demand how thou mayst then pray to other saints, I say to thee, thou must pray as our mother holy Church prayeth, in saying to Saint Peter, Holy S. Peter, pray for us. S. Thomas pray for us. That they may pray to God to give us grace, & he forgive us our sins. And that he give us grace to do his will & penance, & keep his commandments, & so we shall pray to the saints in heaven after the necessity that we have.  
S. Peter, S. Andrew, S. james the great, S. john, S. Thomas, S. james the less, S. Philip, S. Bartholomew, S. Matthew, S. Simon, S. jude, and S. Mathias.    

CHAP XI. Thirdly, in the book of jesus is salutary science, and is the Credo which we ought to believe on pain of damnation.  
I believe in God the father almighty, maker of heaven and Earth, and in jesus Christ his only Son our Lord. which was conceived of the holy Ghost, and suffered passion under Ponce Pilate, crucified, dead, and buried, went into hell, the third day rose from death, Ascended into heaven and siteth on the right hand of God the Father,  
And after shall come to judge the quick and the dead. I believe in the holy Ghost, The Holy Catholic Church, the communion of Saints, and remission of sins. The rising of the flesh, The life everlasting, Amen.  
SAint Peter put the first article and said, I believe in God the Father almighty, creator of heaven and earth. Saint Andrew put to the second and said, I believe in jesus Christ his only son our Lord. Saint james the great put to the third, saying, I believe that he was conceived of the holy Ghost, born of the Virgin Mary. Saint john put to the fourth, saying, I believe that he suffered passion under Ponce Pilate, was crucified, dead and buried. Saint Thomas put to the fifth, saying, I believe that he descended into hell, and the third day arose from death to life. Saint james the less put to the sixth, saying, I believe that he ascended into heaven, and sitteth on the right hand of God the father omnipotent. Saint Philip put to the seventh saying, I believe that after he shall come to judge the quick and the dead. S. Bartholomew put to the eight, saying, I believe in the holy Ghost. S. Matthew put to the ninth, saying I believe in the holy Church Catholic. S. Simon put to the tenth, saying, I believe the communion of saints and remission of sin's Saint jude put to the eleventh, saying, I believe the resurrection of the flesh. Saint Mathias put to the twelfth, saying, I believe the life eternal. Amen.  

Here followeth the Creed as it ought to be said.  
I Believe in God the father almighty creator of heaven & earth, And in jesus Christ his only son our Lord. That was conceived by the holy Ghost, born of the Virgin Mary. Suffered passion under Ponce Pilate crucified, dead and buried, Descended into hell, and the third day arose from death. Ascended into heaven, and sitteth on the right hand of God the father omnipotent. And after shall come to judge the quick and the dead. I believe in the holy Ghost. The holy Church Catholic. The communion of saints. Remission of sins: Resurrection of the flesh, and life eternal. Amen.  
THis Creed was made & composed by the xii Apostles of our Lord, of the which every Apostle hath put to his Article, as is here above showed in the Creed, as much of one part as of the other & our faith Catholic is contained in the said xii. Articles that is the beginning of our health, without which none may be saved, ne do nothing that is agreeable to God; and faith ought to be at the heart by knowledge of God, In the mouth, by confession, and praisings to him in work, by exercising of his commandments and good works, and the which showeth them that so doth to have true faith and life, that is to say to save them. And how will that faith in heart be good in the mouth also nevertheless the best is that which lieth in good works one doth, and is the same faith that lieth in the heart and mouth, for there is but one faith, & one God. And this same Creed ought to be had and known of every man and woman having age competent & understanding of reason▪ and ought for to say it both in the morning & in the evening every day devoutly, for it is of right great devotion. Therefore a good christian man assoon as he riseth from his bed, and is arrayed and clothed, kneeleth beside his bed or other where, and first blesseth him with the sign of the cross, and then saith Credo in deum, or I believe in God the father almighty, as is above said. Then after, the Pater noster to God, and to our Lady the Ave Maria, and afterward recommends him to his good Angel, in making prayer to him saying, My good Angel, I require thee to keep and govern me. In like wise when he goeth to rest at night. And so at the least twice in the day, at the morrow and in the evening.    

CHAP. XII. Fourthly, In the book of Jesus, is the ten Commandments of the Law, that God gave to Moses on the Mount of Sinai, for to preach and to teach the people.  
One God only thou shalt love and worship perfectly.  
By God in vain thou shalt not swear, nor by that he made truly.  
The Sundays thou shalt keep in serving God devoutly.  
Father and Mother thou shalt honour, and shalt live longly.  
Manslayer thou shalt not be indeed willingly.  
Lecherous thou shalt not be of thy body, ne consentingly.  
No man's good shalt thou not steal, nor withhold falsely.  
False witness thou shalt not hear in any wise lyingly.  
The work of the flesh desire, but in marriage only.  
The goods of other covet not to have them unjustly.  
Fourthly, the said commandments ought to be observed & accomplished upon pain of everlasting damnation of body and soul, of them have the usage of reaso● or without the knowledge of them convenable we may not eschew and fly the sins, nor have knowledge of them, nor confess us veritably of our sins; wherefore the ignorance of the common by desire, affection, or other malice, excuseth not them that know them not, but accuseth and condemneth them, and therefore our Lord commandeth them to be had in meditation in their houses and without, in sleeping and in waking, and in all works. And thus we beholden and bound to keep them, so that he which never heard speak of them, and thinketh not to do evil, if he trespass in one willingly, and dieth soon after, he should be damned perdurably. By this it appeareth that ignorance of the commandments be perilous, wherefore each man and women study for to know them, & learn then such as thou must give a reckoning for, as your children, servants, & other.  
 

The five Commandments of the Church.  
FIftly, in the book of jesus been the five Commandments of the holy Church, which ought to be kept of all them that have usage of reason, after as they be of power. And it is said after that they be of power, for if the man or woman that may not confess them, or receive at Easter, or keep the holy day commanded, or that at the fast of obligation when they have will to do them▪ and be lawfully letted, sin not. But every man and woman keep them, that Avarice, Sloth, or desire to see many pleasures, as dances, plays or jugglers, or dispraising of our mother holy Church, be not cause they trespass the commandment, to the end they run not in damnation▪ from the which keep us for the mercy of God. Amen.  
Here is to be noted that the transgression of the Commandments of holy Church obligeth deadly sin, and by continuance eternal damnation, as doth the obligation of the commandments of the Law, of whom is spoken before. For they that hear the Priests reading the commandments in the Church on the Sundays in the parochial service time, and accomplisheth the said Commandments, heareth God, and doth his will, but all that mispraiseth the Priest, and doth not their commandments after the ordinance of the Church, mispraiseth God, and sinneth mortally.    

CHAP. XIII. Hereafter followeth of the man in the Ship, that showeth the unstableness of the world.  

Qui finem attendit Foelix, & qui bene vivit. Ergo quisquis ades precor hic, sta, perlege, pensa. Mortem praemetuens veniam pete, cortere plara. De reliquis cautus bene fac te crimine serva. Foelix qui potuit tam tutum tangere portum, Sed miser est quicunque sub peste gehenna. Vive mori presto munda sub ment quietis, Semita non virtus Deus optimus anchora portus.   

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

Versus.  
NOs sumus in hoc mundo, sicut navis super mare,  
Semper est in periculo, semper timet accubare,  
Praevigilanti, nos oportet remigare,  
Ne bibamus de poculo dirae mortis & amarae.  
Esto homo res fragilis, curis oppressa, labour,  
Mortis, judicii, barathri, perplexa timore.  
Si virtus sola tutam dat ducere vitam,  
Virtus sola potest aeternam condere famam.  
Foelicem merita faciunt, non copia rerum.  
Grandia non ditant, ditat bene grandibus uti.  
Discite nunc mortalis, quam sint mortalia vana,  
Praecessere patres matres magnique parents:  
Nos sequimur, paribus ad mortem passibus imus,  
Vnde superbimus, in terram, terra redimus.  
 
Super non fueram, nec ero post tempore pauco,  
Millia nunc putrium quorum jam multa voluptas.  
Perdita fama silet, anima anxia forsitan ardet.   
THe mortal man living in this world, is well compared to a ship on the sea, or on a perilous river, bearing rich merchandise, which if it come to the port where the merchant desireth, he shall be happy and rich. The ship as soon as it is entered into the sea, unto the end of her vo●age, night and day is in peril to be drowned or taken with enemies, for in the sea be perils without number. Such is the body of man living in the world, the merchandise that he beareth, is his soul, his virtues and good works, the port or haven is death & paradise for the good, to the which who that goeth thither is sovereignly rich, the sea is the world full of sins: for who that assayeth for to pass it, is in peril to lose body & soul, and all his goods, & to be drowned in the sea of hell, from the which God keep us, Amen.   

CHAP. XIV. Here followeth the field of virtues.  
IN walking furthermore in the field of virtues, & in the way of health, for to come to the tower of sapience, it necessarily behoveth to love God, for without the love of God none can be saved, an● who that will love him ought first to know him, for of his knowledge one cometh to his love, that is Charity, the sovereign of all virtues. They knowledge God and love him that keep his commandments, & they misknow him that do not so, to whom in the great necessity of their deceasing, and at the day of judgement, shall misknow them, and say to them, I know ye not, nor wot not what ye be, go ye cursed out of my company. Knowledge we then God and love him, and if we will do thus, know we first ourselves, & by the knowledge of ourselves, we shall come to the knowledge and love of God, and the more we know ourselves the better we shall know God, and if we be ignorant of ourselves, we shall have no knowledge of God. To this purpose we must note one thing and know seven. The thing we must note is this, whosoever knoweth himself, knoweth God, and shall not be damned, and who is knoweth not himself, knoweth not God, and shall not be saved: understand of them that have wit and discretion with lawful age, of the which knowledge none is excused after he hath sinned deadly, for to say that he was ignorant. By this appeareth the ignorance of himself & of God right perilous. Deadly sin is beginning of all evil, & contrarily, knowledge of God, and of himself, is sovereign science and virtue, beginning of all goodness. The seven things we ought to have, been the xii. articles of the faith which we ought to believe steadfastly. Also the petitions contained in the Pater noster, by the which we demand all things necessary for our health, and that we ought to hope in him, also the commandments of the Law, and of the holy Church which ensigneth us what we should do, and what we should not do, and all things belonging to the same. Also if we be in the grace of our Lord, or not. And howbeit we may not know it certainly, nevertheless we may have some conjectures, which be good to know, and knowledge of GOD. Also knowledge of himself, by the which things we may come to the true love and charity of God, to accomplish his commandments, and merit in the realm of heaven, wherein we shall live perdurably. Of the three first is enough said, that is, to know the twelve articles of the faith, in the which lieth our faith and belief, and the things that we ought to demand of God be contained in the Pater noster, wherein our hope lieth. Also the ten commandments of the Law, and of holy Church, whereas charity is showed in such as keep them, by probation of the love of God, and do his commandments and good works. Now will we speak of the other four, and first of the vocation in which we be, which is the fourth thing that each man ought to know. Each man ought to know his vocation, & the things belonging to the same be just and honest for his health, and rest of his conscience.  
A good shepherd ought to know the art of sheep-keeping, and to govern sheep, and lead them into pastures, and to heal them when they be sick, and shear them in season, to the intent, through his default no damage come to his master. In like wise he that laboureth the corn, to know what ground were good for every manner of grain, and aught to till the earth, and when time is, to sow, weed, reap, and thresh, so that his Master may have no damage by him. Semblably a Surgeon ought to know how to comfort and heal such folks, as he hath charge of, without hiding of his art or Surgery. Consequently a Merchant ought to know the utterance of his merchandise to others, with no more fraud than he would himself should have. Also an Advocate or a Proctor ought to know the rites and customs of places, that by their fault justice be not perverted. A judge also aught to know (both the parties heard) who hath right and who hath wrong, and judge equally after true justice.. Also a Priest or a religious man ought to know their orders▪ and keep them, and above all things ought to know the law of God, and teach them unto the ignorant. And thus of all other vocations. For all them as know not their vocation be not worthy to be, and live in peril of their souls for their ignorance. The fifth, that all men ought to know, is, if he have discretion and understanding, to know if he be in the grace of God or not. And how it be right difficile, for God only knoweth it, nevertheless we may have conjectures that showeth it, and sufficient for Shepherds and lay people to know, if they be in the love of the Lord, & if they have conjecture to be in it, therefore there ought none to repute themselves just, but aught to humble themselves, & ask him mercy, as maketh sinners become and none other. Principally we ought to know this science when we will receive the body of jesus Christ. For who that receiveth his grace and goodness, receiveth his salvation, and who that receiveth him otherwise, receiveth everlasting damnation, of the which thing every man is judge in himself of his own conscience, and none other. The conjectures whereby we may know if that we be in the grace of God or not. The first conjecture is when we do travel for to cleanse our conscience of our faults by penance as much as if we laboured to get some great good, that we be not culpable of any deadly sin done, or in will to do, nor in any sentence, than it is good conjecturing to be in the grace of God. The second conjecture that showeth in like wise to be in the grace of God is, when we be more prompt and ready to good▪ observing and keeping the commandments of God, and do all good works that we should have accustomed▪ The third conjecture is, when we hear gladly the word of God, as Sermons and good counsellors for our salvation. The fourth when we be sorry and contrite at our heart to have commised and done any sin. The fifth is, when with good purpose and will of ourselves, we persever to keep us from sin in time to come. These conjectures be they, whereby Shepherds and lay people know if they be in his grace or not, as much as in them is possible to know. The sixth thing that every man ought to know is God, for all men ought to know God, for to accomplish his will and commandment, by the which he would be loved with all thy heart, with all thy soul, and with all the force that we have, which we may not do if we know him not, then who that would love God, aught to know him, and the more that they know him, the more they love him: wherefore hereafter shall be said how Shepherds and simple people do know him. Shepherds and simple people for to have knowledge of God, of their possibility considering 3 things. The first is that they consider the right great riches of God his puissance, his sovereign dignity, his sovereign nobleness, his sovereign joy and bliss. The second is, for they consider the right noble, right great and marvellous operations and works of our Lord God. And the third consideration is, for they consider the innumerable benefits that they have received of God, and that continually every day they receive of him, and by these considerations they come to his cognisance and knowledge. First to know God, Shepherds and lay people consider his great riches, plenteous abundance of the goodness that he hath, for all the treasures and riches of heaven and of the earth be his, and all goodness he hath made, of the which he is fountain, creator, and master, and distributeth them largely unto every creature, and he hath no need of any other. Wherefore it behoveth to say that he is right rich. Secondly he is right puissant, for by his great puissance he hath made heaven, earth▪ and the sea, with all things contained in them, and might undo them if it were his will, unto the which puissance all other be subject, and tremble before him for his great excellency. And who that would consider every work of God, should find enough to marvel on. By the first of these considerations God is known to be right rich by gifts that he giveth to his friends: and by the second he is known right puissant, for to avenge him on his enemies. Thirdly he is sovereignly worthy, for all the things of heaven and earth oweth him honour, and reverence, as to their Creator and him that made them, as we see children honour father and mother of whom they be descended by a generation: and all things be descended of God by a creation, to whom ought to be given great reverence, and he is so worthy. Fourthly, he is sovereignly noble, for who that is sovereignly rich, puissant, and worthy, him behoveth to be soveraignlie noble, but none other but God hath riches, puissance, and dignity as he hath, wherefore of such nobles ought to be said that he is right noble. Fifthly he hath sovereign joy, for he that is rich, puissant, worthy, and right noble, is not without sovereign joy, and this joy is full of all goodness, and aught to be our felicity, to the which we hope to come. That is, to know and see God in his sovereign joy, and gladness, for to have with him eternal joy that ever shall endure. And this is the first consideration of GOD. that shepherds and other simple people ought to have. Secondly for to know God, considering his great nobleness and marvellous works, the bounty and the beauty of the things that he hath made, for it is commonly said, one may know the workman by the work· Knowledge we then the work of God, and knowledge we that his beauty & bounty shineth in the operations that he hath made, which if they be fair and good, the workman that hath made them must needs be fair and good without comparison, more than any thing that he hath made. Be it considered of the heavens and the things therein set, what noble and marvellous work, how may one consider their excellence & beauty. Be it considered also as we may of the earth, the right noble & marvellous works of God, the gold, the silver, and all manner of metals & precious stones in it, the fruits that it beareth, the trees, the beasts that it sustaineth, and of the bounty that it nourisheth. Be it in like wise considered of the sea, the rivers, & the fish nourished in them. The weather, the elements, the air, the winds, & the birds that fly in them, and all the usage and service of men. And consider the workman that of his puissance hath made all, & by his sapience hath right well ordered his works, and governeth them by his great bounty, and by this manner we may know God, as shepherds and simple folks in considering his work. Thirdly for to know God, consider the great benefits that we receive daily of him, which may not be numbered for their great multitude, nor spoken of for their nobleness & dignity, albeit in their hearts be vi. principally noted. For the which another Shepherd giving praises to God, said in this manner. Lord God I know thou hast endued me with thy infinite benefits by thy great bounty. First the benefit of thy creation, by the which thou madest me a reasonable man unto thy image and similitude, giving me body and soul, and raiment to cloth me. Lord thou hast given me my wits of nature, understanding for to govern my life, my health, my beauty, my strength, and my science for to get my living honestly, I yield to thee graces and great thanks. Secondly, Lord I know the goodness of my redemption, how by thy misericordious pity thou boughtest me dearly by the affection of thy most precious blood, pains, and torments, that for me thou hast suffered, & finally endured death, thou hast given me thy body, thy soul, and thy life, for to keep me from damnation, wherefore humbly I yield to thee graces and great thanks. thirdly, Lord I know the goodness of my vocation, how of thy great grace thou hast called me again, for to inherit thy eternal benediction, and also thou hast given unto me faith and knowledge of thine own self, as baptism, and all the other sacraments that none intendment may comprise their nobleness and dignity, & that so many times hath pardoned me of my sins. Lord I know that this is to me a singular gift, that thou hast not given to them which have no knowledge of thee, whereof I am more beholding & humbly bound, I yield thee graces and thanks. Fourthly, Lord I knowledge that thou hast given this world and the things that be therein made for my service and use, the office, the benefit, and the dignity in the which I am, for sir I bear your similitude and image, which is reputed right worthy & noble, whereof humbly I yield thee graces and thanks. Fiftly, Lord thou hast given me the sky and his fair ornaments, the Sun, the Moon, and the Stars, that the day and night serveth me, giving brightness and light without to be recompensed by me, whereof I yield to thee graces and thanks. Sixtly, Lord I knowledge thou hast made Paradise ready for to give me, where I shall live with thee in joys without end, if I do thy will and keep thy commandments, & also I knowledge thy other infinite goodness each day done to me by thy bounty, the which ensigneth me to know my God, my Saviour, and Redeemer, wherefore I humbly give thanks to thee. By these considerations Shepherds and simple people contempleth the bounty of God, and the benefits that they receive of him. And know we him, and be we not in great knowledge of his benefits, in yielding thanks and praisings to him, and recompense of your goods in giving to poor folks for his sake, for ingratitude is a villain sin that much displeaseth God. The seventh, and the last thing that each man ought to know, is to know himself, for it is the best means for to come unto the knowledge of God, and for to make his salvation, so to know himself first. Divers folk know many things that know not themselves, to whom should profit more to know themselves▪ than all things in the world. They that know the things of the world love them, seek them, and keep them, & know not, ne love, ne praise not, ne keep not, God in like wise, for they know him not. What profiteth man to win all the world & lose himself for to be damned? Better it were for him to lose all the world, if it were his, if he knew himself to be saved. Shepherd's say the needful beginning of his salvation is to know himself, and chose ignorance of himself is the beginning of damnation, anv of all evil that may befall unto him.  
A question of a Master Shepherd to a simple shepherd, to weet, how he knew himself, and he said, Shepherd tell me how thou knowest thyself, what art thou? answer to me. And he said, I know myself, for I am a Christian man, a Shepherd. What is it to be a Shepherd? And he answered, unto that thou askest what man is, I say that man is a substance composed of body & soul, the body is mortal and made of earth, as beasts be, but the soul is made of spiritual matter, as Angels be, immortal▪ My body is come of abominable sin, and as a sack full of dirt and filth, and meat for worms, my beginning was vile, my life is pain, labour, fear, and in subjection to death, and my end shall be woeful: but my soul is created of GOD, nobly and worthily to his own image and semblance, after the Angels, the most fairest and perfect of all creatures, by baptism and by faith is made his daughter, his spouse, his heir of his realm, that is Paradise, and for her nobleness and dignity ought to be a Lady, and my body as servant ought to obey her, for reason hath ordained and will that it be so: and who that doth otherwise, and preferreth his body before his soul, loseth the usage of reason, and maketh himself semblable unto beasts, descending from noble dignity, into miserable servitude of sensuality, by the which it is grounded, so that I know myself man. As to the second, he demandeth what thing it is to be a Christian man: I answer, in my understanding, to be a Christian man is to be baptised or christened, and follow jesus Christ, of whom we be said Christians for to be baptised, and not to follow him, or to follow him and not to be baptised saveth not man, and therefore when we receive baptism, we renounce the devil and all his pomps, and we make promise for to follow jesus Christ: when we say (we will be baptised) and who that keepeth this promise hath the very name of a Christian man, And who that keepeth it not, is a sinner and a liar to God, and servant to the devil, and is no more christian than a dead man, or a painting on a wall, we say that is a man. Here demandeth the master Shepheard, in how many things the Christian man ought to follow jesus Christ for to accomplish the promise of baptism. The simple shepherd answereth, I say in six things, the first in cleanness of conscience, for there is nothing more pleasant to God than a clean conscience, and it will be made clean in two manners, one is, by baptism when we receive it, and the other by patience, that is, contrition of heart, confession of mouth, satisfaction of work, and then when we be clean, we be pleasant to jesus Christ, which with the water of his mercy cleanseth the sinners that do penance, and maketh them fair. The second thing in which we ought to follow jesus Christ, is humility, at the example of him,  
Lord of all the world, which humbled him to take our humanity, and became mortal that was immortal, to live in poverty with us, bore oppropried pain, and finally suffer to be crucified. Thus the christian man ensuing him aught to meek himself. The third thing is to hold and love truth, and specially three truths; the first truth is to know ourselves, for we be mortal, and sinful, and who that dyeth in sin shall be damned, and this truth withholdeth sin, and exhorteth the sinner to do penance and amend. The second truth is of temporal goods, for they be transitory and must be left, and this truth dispraiseth them to desire the heavenly goods that be eternal. The third truth is of God, which is the joy that all Christian men ought to desire, and this truth draweth the Christian man to love, and induceth him to good works for to merit the joys of Paradise. The fourth thing wherein every man ought to follow jesus Christ, is patience in adversity, and in the spirit of life by pennace confirming of ourselves in the estate of jesus Christ, of whom the life was all in pain and poverty which he endured for us. The fifth is in compassion of the poor, to the example of jesus Christ, that by his mercy healed the poor of all corporal infirmities, and the sinner of all ghostly sickness, and we by compassion ought to give of our goods to poor folk, and comfort them bodily & ghostly. The sixth thing wherein the christian man ought to follow jesus Christ, is dolour, devotion, charity, in contemplation of the mysteries of his nativity, of his death and passion, of his resurrection, of his ascension, and of his advancing to the judgement, that oftentimes aught to be at our heart by holy meditations. And as to the last, what thing a shepherd is, I say it is the knowledge of my vocation, as each hath his, as afore is said, & also to know the transgressions of all these aforesaid things, how many times in each we have transgressed, for many times we have offended God, and who that taketh heed, shall find omissions and offences without number, the which known, we ought to doubt and eschew, and do penance And thus it is as I know man is christian and shepherd.   

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

CHAP. XVI. Here followeth the ballad of the woman Shepheard, the which Ballad is very necessary and profitable to look upon.  
IN considering my poor humanity,  
Above the earth born with great weeping.  
I consider my fragility,  
My heart is overpressed with sinning.  
I consider death will come verily,  
To take my life, but the hour wot not I.  
I consider the devil doth watch me,  
The world and the flesh on me warreth straight.  
I consider that mine enemies they be three,  
That would deliver me from death to death  
I consider the many tribulations  
Of this world, whereof the life is not clean.  
 
I consider an hundred thousand passions,  
That we poor creatures daily fall in:  
I consider the longer I live the worse I am,  
Wherefore my conscience cryeth out on me.  
I consider for sin some be damned, as the book saith▪  
Which shall ever be delivered from death to death.  
I consider that worms shall eat  
My sorrowful body, this is credible.  
I consider that sinners shall be  
At the judgement of God most dreadable.  
O jesus Christ above all things delectable,  
Have mercy on me at the dreadful day,  
That shall be so marvellous and doutable,  
Which my poor soul greatly doth fray,  
In you that I put my trust and faith  
To save me, that I go not from death.   

CHAP. XVII. The song of death to all Christian people.  
Though my picture be not to your pleasance,  
And if ye think that it be dreadable,  
 
Take in worth, for surely in substance  
The sight of it may to you be profitable,  
There is no way also more doubtable.  
Therefore learn, know yourself and see,  
Look how I am and thus shall you be.  
And take heed of thyself in adventure read I,  
For Adam's apple we must all die.  
Alas worldly people behold my manner,  
Sometime I lived with beauteous visage,  
Mine eine be gone, I have two holes here.  
I am meat for worms in this passage:  
Take heed of wealth while ye have the usage,  
For as I am thou shalt come to dust,  
hole as a thimble what shall thee advance?  
Nought but good deeds, thou mayst me trust.  
All with my likeness ye must dance.  
The time that I was in this world living,  
I was honoured of low and high,  
But I kept not my conscience clean from sinning,  
Therefore now I do it dear abye.  
Lo what availeth covetise, pride, and envy,  
They be the brands that do brens in hell.  
Trust not to your friends when ye be dead, read I,  
Nor your executors, for few do well:  
But do for thyself ere ever thou die;  
And remember while thou art living,  
That God blessed all things without nay,  
Except sin as acordeth writing.  
The devil cannot claim thee but by sin I say,  
Amend therefore betime and go the right way.  
I would that I might have but an hour or two,  
To do penance in, or half a day,  
But while I lived I did none do,  
But now my debts I do truly pay.  
Thou man I do give better counsel to thee,  
If that thou wilt do after it,  
Then ever any was showed to me.  
Thou art half warned think on thy pit,  
And choose of two ways which thou wilt fly,  
To joy or pain, one of the two,  
In weal or woe for ever to sit,  
Now at thine own choice thou mayst go.  
For God hath given thee free will,  
Now choose thee whether thou wilt do good or ill.  
  

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

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


Man look that thou beware,  
I will smite all at unaware.  CHAP. XIX. It is written in the Apocalypse, that Saint John saw an horse of a pale colour on the which horse sat death, and hell following the horse. The horse signifieth the sinner that hath a pale colour, for the infirmity of sin, and beareth death, for sin is death to the soul, and hell followeth for to englut and swallow him if he die impenitent.  
ABove this horse black and hideous,  
Death I am that fiercely do sit.  
There is no fairness but sight tedious.  
All gay colours I do hit.  
My horse runneth by dales and hills,  
And many he smiteth dead and kills.  
In my trap I take some by every way,  
By towns and castles I take my rent,  
I will not respite one an hour of a day.  
Before me they must needs be present·  
I slay all with my mortal knife,  
And of duty I take the life.  
Hell knoweth well my kill,  
I sleep never but wake and work,  
It followeth me ever running.  
With my dart I slay weak and stark.  
A great number it hath of me,  
Paradise hath not the fourth part,  
Scant the tenth part wrong hath he.  
I cause many to sight at the heart.  
Beware, for I give no warning,  
Come, at once when I do knock or call,  
For if thy book be not sure of reckoning  
Thou shalt to hell body soul and all.   

CHAP. XX. Hereafter followeth how every estate should order them, in their degree.  
 

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

Of a Bishop.  
O ye half Gods, flourishing in prudence,  
Ye Bishops with your devout pastorality,  
Teach the people with delicate eloquence.  
Anoint your flock with Christ's divinity.  
Feed the poor people with hospitality.  
Be meek and chaste in this militant Church,  
Do first yourself well example of your urch.   

Of Knights.  
O ye Knights refulgent in fortitude,  
With labour and travail to get love nobly,  
Fight for the poor commons that be poor and rude.  
And if need be, for the Church thou die.  
Love truth, hate wrong and villainy.  
Appease the people by thy magnificence,  
And unto whom be a shield of defence.   

Of judges.  
O ye judges governing the Law,  
Let not your hands be anointed with meed,  
Save all true men, rebels hang and draw.  
To avoid favour, let righteousness proceed,  
For a good name is better than riches indeed.  
Some say that Law's truth is laid down,  
And therefore love and charity is out of town.   

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

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

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

The generality.  
Go home ye persons and couch not in Court,  
To teach Christ servants, and keep the own labour,  
Thou niggard sow out thy hoard  
In household, and be none extortioner.  
Monk pray, preach Friar, Marchant go near and fear,  
Dread God, keep his law, and honour your King,  
And your reward shall you have at your ending.   
Thus endeth the estate and order of every degree.   

CHAP. XXI. Of the tree of Vices, and after followeth the tree of meekness, mother and root of all virtues.  
HEreafter followeth the tree of vices, and then after that is the tree of virtue set, that after every sin beholding, they may look on it as a mirror and take of the fruit of spiritual refection, and fly the dead tree of vices. For after the tree of vices followeth the signification of every nature named in the said tree of virtues, and first is humanity or meekness, mother of all virtues, and root of the tree, the which when it is steadfast, the tree standeth upright, and if it fail, the tree falleth with all his branches. Humility is a voluntary inclination of the thought and courage, coming of the knowledge of God, and it hath seven principal branches that constituteth the tree of virtues▪ and they be these. Charitty Faith, Hope, Prudence, Attemperance, justice, and Force, and out of every of them cometh divers other virtues as the tree showeth, and is declared afterward compendiously.  
 

The tree of vices.  


Pride root of all sins.  


Envy.  
Detraction.  
joy of adversity.  
Sorrow of prosperity.  
Homicide.  
Wickedness.  
Susurration.  
Ill machination.    


Covetise.  
Theft.  
Deceiving.  
Forswearing.  
Usury.  
Rapine.  
Treason.  
Simony.      


The large way.  


Ire.  
Woodness.  
Indignation.  
Clamour.  
Blaspheming.  
Great courage.  
Noise.  
Hate.    


Vain glory.  
Singularity▪  
Discord.  
Inobedience.  
Presumption.  
Boasting.  
Obstination.  
Hypocrisy.      


The fruit of the flesh.  


Gluttony.  
Foolish rejoicing.  
Immundicity.  
Too much speaking.  
Eating by leisure.  
Obtuse wit.  
Lickernesse.  
Drunkenness.    


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


Lechery.  
Unstableness.  
Love the world.  
Blind thought.  
Love of himself.  
Precination.  
Hatred of God.  
Vnconsideration.  
Wantonness.  
Incontinence.       

The tree of virtues.  


Meekness root of all virtues.  


Force.  
Felicity.  
Confidence.  
Tolerance.  
Rest.  
Stableness.  
Perseverance.  
Magnificence.    


justice..  
Law.  
Straightness.  
Equity.  
Correction.  
Observance.  
judgement.  
Verity.      


The narrow way.  


Temperance.  
Discretion.  
Moderality.  
Taciturnity.  
Fasting.  
Soberness.  
Affliction.  
Dispraising.    


Prudence.  
Dread of God.  
Counsel.  
Memory.  
Intelligence.  
Providence.  
Deliberation.  
Reason.      


The fruit of the soul.  


Hope.  
Contemplation.  
joy..  
Honesty.  
Confession.  
Patience.  
Compunction.  
longanimity.    


Faith.  
Religion.  
Cleanness.  
Obedience.  
Chastity.  
Continence.  
Affection.  
Virginity.    


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

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

Of Faith.  
FAith is a virtue by the true knowledge of visible things having his thought elevate in holy studying for to come to the belief of things that we see not, and these been the branches. Religion, Cleanness, Obedience, Chastity, Continence, Virginity, and Affection Religion is by the which been exercised and done the divine services to God, and unto his saints with great reverence & great diligence, the which services be done ceremonially & sweetly. Cleannesses or virginity is integrate, well, and purely kept, as well in body as in soul, for the regard that a man hath of the love or fear of God. Obedience is a voluntary and free abnegation and renouncing of his own will by pitiful devotion Chastity is cleanliness and the honest habitude of all the body by ardent heat and furiosity of vices so damaged and holden subjects. Continence is by the which impetuosity of carnal desires been refrained and withholden, by a moderation of counsel taken of himself or other. Affection is effusion of pitiful love to his neighbour, coming of a rejoicing conceived of good faith in them that they love. Liberality is a virtue by the which the liberal courage is not kept by any manner of covetise, for doing plenteous largition of his goods without excess, but moderately to them that ha●e need.   

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

Of Prudence.  
PRudence is diligent keeping of himself with discreet providence, to know and discern, which is good, and which is bad, and the branches are these: Fear of God, counsel, memory, Intelligence, Providence, and Deliberation. Fear of God is a diligent keeping, which wakeneth on a man by faith and good manners of the divine commandments. Counsel is a subtle regard of thoughts, that the causes of such things a man would do, or that a man hath in government, be well examined and brought about. Memory is a representation imaginative by regard of the thought of things preterities and passed that a man hath seen and done, or heard recounted and told. Intelligence is for to dispose by vivacity reasonably or evidently the state of the time present, or of the things that been now. Providence is that that by which a man gathereth in him the advancement of things to come by prudent subtlety and regard of things passed. Deliberation is a consideration replenished maturity and esperance to foresee the beginning of such things as one hath delibered and purposed to do or make.   

Of Attemperance.  
ATtemperance is a steadfast and a discreet domination of reason, against the impiteous move of the courage in things illicit and unlawful, and these be his branches. Discretion, Morality, Taciturnity, Fasting, Soberness, Affliction, and dispraising of the world. Discretion is a reason provided & assured, and moderate of the humane movings, to judge and discern the cause of all things. Morality is to be tempered and ruled justly and sweetly, by the manners of them with whom they be conversant keeping always the virtue of nature. Taciturnity is to attemper himself of inutile and dishonest words, of the which virtue cometh a fruitful rest unto him that so himself moderateth. Fasting is a virtue of discreet abstinence the which a man keepeth, ordained to wake and keep the sanctified things interiors. Soberness is a virtue pure, and immaculate attemperance of the one part and of the other of a man, of the body and soul. Affliction of body is it, by the which the seeds of the wanton and wilful thoughts, by discreet chastisings be oppressed. Dispraising of the world is amorous love that a man or a woman hath to the spiritual things coming, and having no regard to the caducke things and transitories of this world.   

Of Justice.  
Justice is a virtue whereby grace of community is upholden, and the dignity of every person is observed, and their own yielded, and the branches be these. Law, Straightness, Equity, Correction, Observance, judgement, and virtue. Law is by the which all lawful things be commanded to be done, and to defend all things which ought not to be done. Straightness is by the which iuridicke vengeance is prohibited, and straightly is exercised justice to the transgressors that have offended. Equity is a right worthy retribution of merit to the balance of justice, right wisely and justly thought. Correction is for to inhibit and defend by the bridle of reason all errors, if any be accustomed for to do any evil. Observance of Swearing is a justice to constrain any noisible transgression of Law or Customs promulged to the People. judgement is by the which after the merits or demerits of any persons heard, is that he have torment or suffer death for his evil doing, or guerdon, and reward for his benefits. Verity is that by the which any sayings or doings be recited or showed by approvable reason, without to adiust, diminish, or to make it any otherwise than it is.   

Of Force.  
FOrce, is for to have a sure and steadfast courage among the adversities of labours and perils that may happen to come, or into the which a person may fall, And the branches be these. Magnificence, Confidence, Tolerance, Rest, Stableness, Perseverance, and reason. Magnificence is a joyous clearness of courage, administering things laudable and magnificentiall, that is to say, high or great. Confidence is to arrest and hold strongly his thought and his courage, by unmoveable constancy among such things as be adverse and contrary. Tolerance is quotidianly or daily suffering and bearing the strange improbities and molests, that is to say, persecutions▪ opprobries, and injuries that other folk do. Rest is a virtue by the which a sickerness is given unto the thought of contentment of the unstableness of transitory things and worldly vanities. Stableness is to have the thought or courage steadfast and sure without casting on divers things by any varying or changing of time or places. Perseverance is a virtue that establisheth and confirmeth the courage by a perfection of virtue that is in a man, & be perfect by force of longanimity. Reason is a virtue by the which a man commandeth to do such things as be concealed and delivered for to come to the end, which a man knoweth to be good and utile to be done and had.   
Here endeth the flower of virtues, and how they be named and signified in the tree figured.   

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

Hereafter followeth the nature of the xii signs.  
ARies is good for blood-letting when the Moon is in it, save in the part that it domineth.  
Aries hot and dry, nature of fire, and governeth the head and the face of man, good for bleeding when the moon is in it.  
Taurus is evil for bleeding. Taurus is dry & cold, nature of the earth and governeth the neck, and the knot under the throat, & is evil for bleeding.  
Gemini is evil for bleeding, Gemini is hot and moist, nature of air, and governeth the shoulders, the arms, & the two hands & ●s evil for bleeding  
Cancer is indifferent for bleeding Cancer is cold and moist, nature of water, and governeth the breast, the stomach and the milt, and indifferent that is to say neither too good nor too bad for letting of blood.  
Leo is evil for bleeding. Leo is hot and dry, nature of fire, and governeth the back and the sides and is evil for letting blood.  
Virgo is indifferent for bleeding. Virgo is cold and dry, nature of earth, and governeth the womb, and inward parts, and is not good ne very evil for bleeding.  
Libra is right good for bleeding. Libra is hot and moist, nature of air, and governeth the navel, the reins, and the low parts of the womb, and is good for bleeding.  
Scorpio is indifferent for bleeding. Scorpio is cold & moist, nature of water, & governeth the members of man, & is neither good ne bad for bleeding.  
Sagittarius is good for bleeding. Sagittarius is hot and dry, nature of fire, and governeth the thighs, and is good for bleeding.  
Capricornus is evil for bleeding Capricornus is cold and dry, nature of earth, and governeth the knees, and is evil for bleeding.  
Aquarius is indifferent for bleeding. Aquarius is hot & moist of nature, and governeth the legs, and is neither good ne evil for bleeding  
Pisces is indifferent for bleeding. Pisces is cold and moist, nature of water, and governeth the feet, and is neither good ne bad for bleeding.  
Aries, Libra, and Sagittarius be right good.  
Cancer, Virgo, Scorpion, Aquarius, & Pisces, be indifferent.  
Taurus, Gemini, Leo, and Capricornus, be evil for bleeding.    

CHAP. XXIII. A Picture of the Phisnomy of man's body, and sheweth in what parts the seven Planets have domination in man.  
We may know by this figure the bones and joints of all the parts of the body, as well within as without, of the head, neck, shoulders, arms, hands, besides breast, back, haunches, thighs, knees, legs▪ and of the feet. Which bones shall be named and numbered hereafter, and it is called the figure Anatomy.  
By this figure one may understand the parts of man's body, over the which the planets have might and domination to keep them from touching any iron, ne to make incision of blood in the veins that proceed in the time while that the planet of the said party is conjoined with any other planet malevolent, without having regard of some good planet that might in cumber and let his evil course.   

CHAP. XXIV. The names of the Bones in a man's body, and the number of them, which is in all two hundred eight and forty.  
FIrst on the summet of the head is a bone that covereth the brain the which shepherds call the Capital bone. In the skull be two bones, which be called parietales, that holdeth the brain close & steadfast. More lower in the brain is a bone called the crown of the head, and on the one side and on the other be two holes, within the which is the pallis or roof bone. In the part behind the head be four like bones, to the which the chine of the neck holdeth. The bones of the nose be two. The bones of the chafts be xi. And of the nether jaw be two. Above the opposite of the brain there is one behind named collateral. The bones of the teeth be xxx. eight before, four above, and four underneath, sharp and trenching for to cut the morsels, and there are four sharp, two above, and two underneath, and be called conines, for they resemble coneys teeth. After these be 16. that be as they were hammers or grinding teeth, for they chaw and grind the meat the which is eaten, and there is on every side four above and four underneath, and then the four teeth of sapience on each side of the chafts one above and one underneath. In the chine from the head downwards be xxx. bones, called knots or joints. In the breast afore seven bones, and on every side xii. ribs. By the neck between the head and the shoulders be two bones, name● the shears. After be the two shoulder blades. From the shoulders to each elbow in each arm is a bone called the adiutor. From the the elbow to the hand on each arm be two bones that be called cans. In each hand be seven. bones, above the palm be four bones, which be called the comb of the hand. The bones in the fingers in each hand be xv. in every finger three. At the end of the ridge be the huckle bones, whereto be fastened the two bones of the thighs. In each knee is a bone, called the knee plate. From the knee to the foot in each leg be two bones, ealed cans or marrowbones. In each foot is a bone, called the ankle or pin of the foot: behind that ankle is the heel bone in each foot, the which is the lowest part of a man, and above each foot is a bone called the hollow bone. In the plant of each foot be iiii. bones, then be the combs of the feet, in each of which be v bones. The bones in the toes in each foot be the number of xiiii. Two bones be tofore the belly, for to hold it steadfast with the two branches. Two bones be in the head behind the ears, called oculars. We reckon not the tender bones of the end of the shoulders, nor of the sides, nor divers little gristles and spelders of bones, for they be comprehended in the number abovesaid.  
Thus endeth the Anatomy, and followeth the Phlebotomy.  

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

The names of the places where the veins be, are showed by the letters set in the margin at the beginning of the matter after the form of the Picture.  
A The vein in the midst of the forehead would be let blood for the ache and pain of the head, and for fevers, lethargy, and for the megrim.  
B Above the two ears behind is two veins the which be let blood for to give clear understanding, and the virtue of light hearing, and for thick breath, and for doubt of meselry.  
C In the temples been two veins called the Arteries, for that they pant, the which been let blood for to diminish and take away the great repletion and abundance of blood that is in the brain, that might noy the head and the eyes, and it is good against the gout, megrim, and divers other accidents that may come to the head.  
D under the tongue be two veins that been let blood for a sickness named the Sequamy, and against the swelling and apostumes of the throat, and against the Squinancy, by the which a man might die suddenly, for default of such bleeding.  
E In the neck be two veins called Originales, for that they have the course and abundance of all the blood that governeth the body of man, and principally the head, but they ought not to be let blood without the counsel of the surgeon, and this bleeding availeth much to the sickness of Leprosy, when it cometh principally of blood.  
F The vein of the heart taken in the arm, profiteth to take away humours or ill blood that might hurt the chamber of the heart, or the appurtenance, and it is good for them that spit blood, that be short wound, by the which a man may die suddenly by default of such bleeding.  
G The vein of the liver taken in the arm, taketh and diminisheth the great heat of the body of man, and holdeth the body in health, and this bleeding is profitable against the yellow axes and apostumes of the liver, and against the pleurisy, whereby a man may die by fault of such bleeding.  
H Between the master finger and the leech, to let blood, helpeth the dolours that cometh in the stomach and sides, as botches, apostumes, and divers other accidents that may come in those places by great abundance of blood and humours.  
I In the sides between the womb and the branch, be two veins, of the whi●h that of the right side is let blood for the Dropsy, and that of the left side for every sickness that cometh about the milt, & they should bleed after persons be fat or lean, take good heed at four fingers nigh the incision, also they not to make such bleeding without counsel of the surgeon.  
K In every foot be three veins, of the which three veins, one is under the ankle of the foot named Sophan, the which is let blood for to diminish and put out divers humours, as botches and apostumes that cometh about the groynes, and it profiteth much to women for to cause their menstruosity to descend and to fix the emeroydes, that cometh in the secret places, and such other like.  
L Between the wrist of the foot and the great toe is a vein, the which is let blood for divers sicknesses and inconveniences, as the pestilence, that taketh a person suddenly by the great superabundance of humours, and this bleeding must be made within a natural day that is to wit, within xxiiii hours after that the sickness is taken of the patient, and before the fever come on him, and this bleeding aught to be done after the corpulence of the patient.  
M In the Angels of the eyes be two veins, the which be let blood for the redness of the eyes, or water that runeth continually, and for divers other sicknesses that may happen and come by over great abundance of humours and blood.  
N In the vein of the end of the nose is made a bleeding, the which is good for a red pimpled face, as be red drops, pustules, small scabs, and other infections of the heart, that may come therein by the great replexion and abundance of blood and humours, and it availeth against pimpled noses, and other semblable sickness.  
O ●n the mou●● in the gums be four veins, that is to wit, two above and two beneath, the which be let blood for the chafing and canker in the mouth, and for toothache.  
P Between the lip and the chin is a vein that is let blood to give amendment to them that have an evil breath.  
Q In each arm be four veins, of the which the vein of the head is the highest, the second next, is from the heart, the third is of the liver, and the fourth is from the milt, otherwise called the low liver vain.  
R The vein in the head taken in the arm, aught to bleed for to take away the great replexion & abundance of blood that may annoy the head, the eyes, and the brain, and availeth greatly for transmutable heats, and swelling of the throat, and to them that hath swollen faces and red, and to divers other sicknesses that may fall by too great abundance of blood.  
S The vein of the milt, otherwise called the low vein, should bleed against all fever tertians, and quartaines, and it ought to be made a large and less deep wound then in any other vein, for fear of wind that it may gather and for more inconvenience, for fear of a sinew that is under it, which is called the Lezard.  
T In each hand be three veins, whereof that above the thumb ought to bleed, to take away the great heat of the visage, and for the thick blood and humours that be in the head, this vein evacuateth more than that of the arm.  
V Between the little finger and the lech finger is letting of blood that availeth greatly against fever tertians & quartaines, and against fumes, & divers other let that cometh to the paps and the milt.  
X In each thigh is a vein, of the which the bleeding availeth against the dolours and swellings of the genitors, and for to avoid and drive out of a man's body humours that be in the groins.  
Y The vein that is under the ankle of the foot without, named Sciat of the which the bleeding is much worth against the pains of the branches, and for to make depart and issue divers humours, which would assemble in the said place, and availeth greatly to women for to restrain their menstruosity when they have too great abundance.  
Thus endeth the Anatomy and phlebotomy of the humane bodies, and how one should understand them.    

HEre before we have said of the regard of planets upon the parts of man, and the division and number of the bones of man's body, and now followeth to know when any man is whole or sick, or disposed in any wise to sickness. Wherefore three things been, by the which Shepherds know when a man is whole or sick, or disposed to sickness. If he be whole, to maintain and keep him, if he be sick, to search remedy to heal him. If he be disposed to sickness, to keep him that he fall not therein. And to know each of the said three things, the Shepherds put divers signs. Health properly attemperance, accord, and equality of the four equalities of man which be hot, cold, dry, and moist. The which when they be well tempered and equal, that one surmounteth not the other, than the body of man is whole But when they be unequal and distempered, that one domineth over another, than a man is sick, or disposed to sickness, and they be the qualities that the bodies holdeth of the elements, that they be made and composed of, to wit, of the fire heat, of the water cold, of the air moist, and of the earth dry. The which qualities when one is disordered from the other, than the body is sick. And if that one destroy the other of all, than the body dyeth, and the soul departeth.    

CHAP. XXV. Signs by the which Shepherds know a man whole and well disposed in his body.  
THe first sign whereby Shepherds know a man to be whole and well disposed in his body, is when he eateth and drinketh well after the convenance of the hunger and thirst that he hath, without making excess. Also when he disgesteth lightly, and when that he hath eaten and drunken empesheth and grieveth not his stomach. Also when he feeleth good sa●vour and appetite in that he eateth & drinketh. Also when he is hungry and thirsty at the hours they ought to eat and drink. And when he rejoiceth him with merry folk. And when they play gladly any play of recreaton, with fellows of merry courage. Also when he playeth gladly in fields and woods, to take the sweet air, and sport in meadows by waters sides. Also when he eateth gladly, & with good appetite of butter, cheese, flawnes, sheep's milk, without leaving any thing in his dish to send to the almshouse. And when he sleepeth well without raving dream of his merchandise. Also when he feeleth him light, and that he waketh well. Also when he sweateth soon, and that neeseth little or nothing. And when he is neither too fat nor too lean. Also when he hath good colour in his face, and that his wits been all well disposed for to do their operations, as his eyes for to see, his ears to hear, his nose to smell, etc. And thus we leave off the continuance of age, the disposition of the body, and also of the time. Of other signs I say nothing, but these be the most common, and that ought to suffice for shepherds to know the signs of health.  

Signs opposite to the precedents, by which shepherds know when they or other been sick.  
FIrst, when he will not well eat, ne drink, or that they have none appetite to eat at dinner or supper, or when he findeth no savour in that he eateth and drinketh, or that he is hungry and may not eat, when his digestion is not good, or that it be too long. Also when he goeth not to the chamber moderately as he ought to do. Also when he is heavy and sad in joyous companies, when sickness causeth a man to be thoughtful. Semblably, when he may not sleep nor take his rest aright and at due hours. Also when his members been heavy, as his head, his legs, and his arms. And also when he may not walk easily and lightly, and that he showeth not often, & his colour is pale and yellow, or when his wits, as his eyes, his ears, and the other do not kindly their operation. In likewise when he may not labour and travel. Also when he forgetteth lightly that which of necessity ought to be kept in memory, and when he spits often, or when his nostrils aboundeth in superfluous humours. And when he is negligent in his works, & when his flesh is blown or swollen, in the visage, in his legs, or his feet, or when his eyes be hollow in his head. These been the signs that signifieth a man being in sickness, and who that hath most of the foresaid signs, most is sick.    

CHAP. XXVI. Of other manner of signs almost semblable to them abovesaid, and showeth the replexion of evil humours, for to be purged of them.  
REplexion of evil humours, and disposition of sickness, after the opinion of Shepherds, the which replexion is known how to purge the said humours that they engender on sickness and been broken by the signs that followeth. First when a man hath over great redness in the face, in the hands, or in the nails, having also the veins full of blood, or bleed too much at the nose, or too often, or have pain in the forehead. Also when the ears soundeth, and when the eyes water or be full of gum, and have the understanding troubled, and when the pulse beateth too fast, and when the belly is long resolute and lax, and when one hath the sight troubled, and eating without appetite. And all the other signs before said been, by the which one may know the body evil disposed, and have in it corrupt humours, superfluous and evil.  
Thus finish the signs, by the which Shepherds know when they be whole and well disposed, and other signs apposite by the which they know when they be sick or ill disposed.   

CHAP. XXVII. A division and regime of time, of the which shepherds useth, after that the season and time requireth.  
FOr to remedy the sicknesses and infirmities that a man hath, and to keep him from them which he doubteth to come. Shepherd's say that the time naturally changeth four times a year, and so they divide the year into four quarters, that is, Ver, Summer, Harvest, & Winter. And in each of these quarters they govern them as the season requireth to their minds, and the better it is for them. And as the season changeth, so change they their manner of living and doing, and say that changing of time without taking good heed, often engendereth infirmities, for that in one time behooveth not to use some meats which be good at another time, as that used in winter is not good in summer, and so of the other seasons. And for to know the changing of time after the said parties, they consider the course of the Sun by the twelve signs, and say that every of the said four quarters and seasons dureth three months, and that the Sun passeth by three signs that is to wit, in prime time by Pisces, Aries, and Taurus, and these be the months, February, March, and April, that the earth and trees rejoiceth, and chargeth with green leaves & flowers, as it is a pleasure to behold. In summer by Gemini, Cancer, and Leo, and the months been May, june, and july, that the fruits of the earth groweth and ripeneth. In harvest by Virgo, Libra, and Scorpio, and the months been August, September, and October, that the earth and trees dischargeth fruits and leaves and that time each felleth and gathereth the fruits. In Winter by Sagittarius, Capricornus and Aquarius, and the months been November, December and january that the earth and trees been as dead and unclothed, of leaves, fruits, and of all greenness. After the which four seasons. Shepherd's deviseth the time that man may live in four ages, as youth, strength, age, and decrepit, and been likened to the four seasons of the year: That is to wit, youth to Prime time, that is hot and moist and as the herbs and trees of the earth grow, so doth man in youth, unto xv years, grow of body, in strength, beauty and vigour. Force is likened unto summer, hot & dry, & the body of man is in force & vigour, & enripeneth unto xlv. years. Age is compared to the time of Harvest, cold & dry, than man leaveth off growing & feebleth, & thinketh how to gather & spare for fear of default & need when as he cometh to stooping age, & dureth to lvi years. Decrepit is likened unto the season of the Winter, cold & humid by abundance of cold humours, & default of natural heat: in which time man spendeth that which he had gathered & kept in the time passed, and if he have spared nothing, he abideth poor and naked, as the earth, trees, and dureth unto lxii. years or more. Prime time is hot and moist, nature of air, complexion of the sanguine. Summer is hot dry, nature of fire, complexion of choleric. Harvest is cold and dry, nature of earth, and complexion of the melancholy. Winter is cold and moist, nature of water, complexion of the phlegmatic. When complexion is well proportioned it feeleth itself better disposed in the time sembable to it, than it doth in other times. But for that every man is not well complexioned, they ought to do as shepherds do, that is, to take regiment to keep themselves after the seasons, and governeth them by their ensignements and teachings, which they use in every quarter of the year, to live the longer, wiselier, and merrily.  

The regiment for Prime time, March, April, and May.  
IN Prime time, shepherds keep themselves meetly well clothed, not over cold, nor over hot, as with linsey wolsie, Doublets of Fustian, and gowns of a meetly length, furred with Lamb most commonly. In this time is good letting blood, to avoid the evil humours that were gathered in the winter time. If sickness do happen in prime time, it is not of his nature, but proceedeth of the humours gathered in the winter passed. Prime time is a temperate time to take medicines for them that be corporate and full of thick humours to purge them. In this time they ought to eat light meats, which do refresh, as Chickens, Kids with verjuice, Borage, Beets, yolks of eggs, eggs in moon shine, Roches, Perches, Pikerels, and all scaled fish. Drink temperate wine, Beer, or Ale, so that they be not too strong, ne oversweet: for in this time all sweet things ought not to be used: and a man ought to sleep long in the morning, and not on the day. The shepherds have a general rule or custom for all seasons, that availeth much against all infirmities and sicknesses, that is, not to lose his appetite for eating, and never to eat without hunger. Also say they, that all manner of flesh and fish is better roasted than sudden, and if they been sodden, to broil them on a Gridyron, on the coals, and they been the more wholesome.   

The regiment for the time of Summer, June, July, and August.  
THe shepherds in summer been clothed with light gowns and single, their shirts and sheets that they lie in be linen, for of all cloth it is the coldest, they have doublets of silk, or Say, or of Canvas, mannerly made, and they eat light meats, as Chickens with verjuice, young Hares, Rabbits, Lettise, Purselain, Melons, Gowrds, Cucumbers, Pears, Plumbs, and such fish as are aforenamed. And also they eat of meats that do refresh. Also they eat little and often; they break their fast or dine in the morning before the sun arise, and go to supper ere it descend, and they eat often of the above said meats and sourer for to give the man appetite. They eat but little salt meats, and refrain them from scratching, they drink oft fresh water when they be thirsty, save only at dinner and supper time, and then they do drink feebl green Wine, single Beer, or small Ale. Also they keep them from over great travel, or over forcing themselves, for in this time is nothing grievouser than chafing. In this season they eschew the company of women, and they bathe them oft in cold water to assuage the heat of their bodies enforced by labours. Always they have with them sugarcandy or other Sugar whereof they take little and often, and each day in the morning they do force them by coughing and spitting, to void flegmes, and void them above and below the best that they can, and wash their hands with fresh water, their mouth and visage.   

The regiment for Harvest, September, October, and November.  
IN harvest, shepherds been clothed as in Prime time, save their clothes are a little warmer. In this season they use diligence to purge and cleanse themselves, bleeding also to temper the humours of their bodies: For it is the contagiousest season of the year, in the which perilous infirmities happen, and therefore they eat good and wholesome food, as Capons, Hens, young Pigeons that begin to fly, and drink good wines, and other good drinks without making excess. In this season they refrain eating of fruits, for it is a dangerous season for agues: and they say, that he had never ague that never eat fruit. In this season they drink no water, and they put no part of them in cold water, but their hands & face. They keep their hands from cold in the night and morning, and sleep not in the noon time, and refrain over great travel, and endure not too much hunger, ne thirst, but eat in due season, and not when their maws be full.   

The regiment for Winter, December, January, and February.  
THe shepherds in winter are clothed in thick gowns of rough cloth high shorn well furred with fox. For it is the warmest furring that is, and Cats, Coneys, Lambs, and divers other thick furs that be good and wholesome. In the winter shepherds do eat beef, Pork, Brawn of Hearts, Hinds and all kind of venison, Partridges, Pheasants, Hares, fowls of the river and other meats that they love best: for that is the season of the year that nature suffereth greatest plenty of victual for the natural heat that is drawn with in the body. In this season also they drink oft strong wines, after their complexion, bastard or Osey. Twice or thrice in the week they use good spices in their meats: For this is the wholsomest season of all the year in the which chanceth no sickness, but by great excess and outrages done to nature, or by evil government. Shepherd's say also that Prime time is hot & moist, of the nature of air, complexion of the sanguine, and that in the same season nature rejoiceth, and the pores open, and the blood spreads through the veins more than another time. Summer is hot and dry of the nature of fire, of complexion of choleric, when one ought to keep him from all things that procure heat, all excess, and hot meats. Harvest is cold and dry of the nature of earth & complexion of melancholy, in the which time one ought to keep him from doing excess more than at other times. But winter is cold and moist, of the nature of water, and complexion of phlegmatic, then ought a man to keep him warm and meanly to live in health.  
Here is to be noted that a man is made of the four Elements, of which one hath domination always above the other, and that man on whom the fire ruleth is said to be choleric, that is to say, hot and dry He on whom the air hath rule, is said to be sanguine: that is to say hot and moist. He on whom the water hath governance, is said to be cold and moist, that is to say phlegmatic. And he on whom the earth reigneth, is said to be melancholy, that is to say, cold and dry. Of which complexions more shall be spoken in the beginning of physiognomy.    

CHAP. XXVIII. A regiment of shepherds of certain things good for the body of man, and of divers other things opposite to the same.  

Good for the Brain.  
TO smell the savour of musk, and of quibyles, of camomel, to drink wine measurably, not to eat too much sage, to cover thy head, of the washing of thy hands and feet, measurably walking, measurably sleeping, to hear sweet noises of minstrelsy or singing, to eat mustard and pepper, to smell the red rose, and wash thy temples with water of red roses.   

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

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

Evil for the eyes.  
Powder, garlic, onions, hunger, leeks, waking, and wind, hot air, cold air, drunkenness, gluttony, milk, cheese much beholding of bright things, aswell white as red, mustard, anon to sleep after meat, too much sleeping, too much waking, too much letting of blood, coleworts, smoke, all things that is peppered, lechery, and hot fire before the sight evil baken bread, dust, too much weeping, all this is evil for the eyes.   

Good for the throat.  
Hony, sugar, butter, with a little salt, liquorice, to sup soft eggs, Isope, mean manner of eating and drinking, and sugarcandy, this is good for the throat.   

Evil for the throat.  
Mustard, much lying upon the breast, pepper, anger, all fixed meats, and all things roasted, lechery, much walking, too much rest, much drink, much thirst, much running, smoke of incense, old cheese, 〈◊〉 or cold, and all sour things are naught for the throat.   

Good for the heart.  
Saffron, borage, laughing, joy, musk, cloves, Galingale, Nutmegs, the red rose, the violet, sugar, mace, before all other things.   

Evil for the heart.  
Beans, peason, leeks, garlic, onions, heaviness, anger, dread, too much business, travel, to drink cold water after labour, evil tidings.   

Good for the stomach.  
Red mints, red roses, cumin, sugar, sage, wormwood, calamit, to vomit every quarter once, great hunger, every day to stand after meat, and often walking after meals, every cold thing, Galingale, nutmegs, Vinegar, Pepper, and measurable sleep,   

Evil for the stomach.  
All sweet things, for they make the stomach to swell, nuts, old cheese, milk, honey, marrow bones that be not well sudden, to eat ere thou be hungry, to eat many sorts of meats at one sitting, to drink or thou be a thirst, to eat bread that is not well baked and all raw flesh, stinking, heaviness, & dread thought, over great travel, slooping, falling, and all fried meats, too much bathing after meat, and too much casting, eat when thou art over hot either of fever or travel, all milk of beasts is evil save of Goats.   

For ache of the womb.  
Take tansy, rue, and sothernwood, and eat it with salt fasting when thou art a fret, and it will do it away.   

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

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

For hardness of the womb.  
Take two spoonful of the juice of Ivy leaves, and drink thereof three times in the day, and thou shalt be whole.   

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

For the dropsy.  
Take chickweed, clythers, ale, and oatmeal, and make pottage therewith, and use it nine days, and everyday fresh, and he shall be whole.   

A good drink for the pestilence.  
For the pestilence, take and wash elran a Lily root and boil it in white wine, till the one half be wasted, and then give it the sick to drink, and he shall break out full of bladders, as he were burnt or scalded with hot water, and they will dry, and the person wax then whole.    

CHAP. XXIX Hereafter followeth the four elements, and the four complexions of man, and how, and in what time they reign in man.  
Air, Fire, Earth, and Water. The twenty four hours of the day and the night ruleth sanguine, choleric, melancholic, and phlegmatic. Six hours after midnight blood hath the mastery, and in the six hours afore noon choler reigneth, and six hours after noon reigneth melancholy, and six hours afore midnight reigneth the phlegmatic. Thus endeth the four elements, and the four complexions.   

CHAP. XXX. Here followeth the governance of health.  

WHo will be whole, and keep himself from sickness,  
And resist the stroke of pestilence,  
Let him be glad, and void all heaviness,  
Flee wicked airs, eschew the presence  
Of infect places, causing the violence,  
Drinking good wines, of wholesome meats take,  
Smell sweet things, and for thy defence  
Walk in clean air, and eschew the mists black.   

With void stomach outward thee not dress,  
Rising up early, with fire have sustain,  
Delight in gardens, for the great sweetness.  
To be well clad do thy diligence,  
Keep well thyself from inconvenience,  
In stews ne baths no sojourn thou make,  
Opening of the pores, this doth great offence.  
Walk in clean air, and eschew the mists black.   

Eat no raw flesh for no greediness,  
And from fruit keep thine abstinence,  
Pullet's and Chickens for their tenderness  
Eat thou with sauce, spare for no expense.  
Verivice, vinegar, and the influence  
Of wholesome spices I dare undertake,  
The morrow sleep called golden in sentence,  
Great helpeth against the mists so black.   

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

And if it so be, that leeches to thee fail,  
Then take good heed to use things three,  
Temperate diet, temperate travail,  
Not malicious, for none adversity,  
Meek in trouble, galled in poverty.  
Rich with little, content with suffisance.  
 
Never grudging, merry like thy degree.  
If physic lack, make this thy governance.   

To every tale show thou no credence,  
Be not too hasty, ne suddenly vengeable,  
To poor folk do thou no violence,  
Courtesy of language, of feeding measurable,  
On sundry meat not greedy at the table,  
In feeding gentle, prudence in dalliance,  
Close of tongue, of word not deceivable,  
To say the best set always thy pleasance.   

Have in hate mouths that be double,  
Suffer at thy table no detraction,  
Have despite of folk that make trouble,  
Of false ravenours and adulation,  
Within thy place suffer no division  
With thy household, it shall cause increase,  
Of all welfare, prosperity and foison.  
With thy neighbours live in rest and peace.   

Be cleanly clad after thy estate,  
Pass not thy bonds, keep thy promise believe.  
With three folk be not at debate,  
First with thy better, beware for to strive,  
Against thy fellow no quarrel to contrive▪  
With thy subject to strive it were shame,  
Wherefore I counsel, pursue all thy life  
To live in peace, and get thee a good name.   

Fire at morrow, and toward bed at Eve,  
Against mists black, and air of pestilence,  
Betimes at service thou shalt the better chieve,  
First at thy rising, to God do reverence.  
Visit the poor with entire diligence,  
On all needy have compassion,  
And God shall send grace and influence,  
Thee to increase, and thy possession.   

Suffer no surfeits in thy house at night,  
Beware of suppers and great excess,  
Of nodding heads and candle light.  
 
Of sloth at morrow, and slumbering idleness,  
Which of all vices is chief protectress.  
Void all drunkenness, liars and lecherous,  
Of all unthrifty exile the Mistress.  
That is to say, dice, plays, and hazardous.   

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

Dine not at morrow before thine appetite.  
Clear air and walking maketh good digestion.  
Between meals drink not for no forward delight.  
But thirst or travel give thee occasion.  
Over-salt meat doth great oppression  
To feeble stomaches, when they cannot refrain  
From thing contrary to their complexion.  
Of greedy hands the stomach hath great pain.   

Thus in two things standeth all thy wealth,  
Of soul and body, who list them sue▪  
Moderate food giveth to man his health,  
And all surfeits than he doth eschew.  
And charity to soul is due,  
This receipt bought is of no apothecary,  
Of master Anthony nor of master Hue.  
To all indifferent riches dietary.  
  

Nescio quo certo lenta papavere dormit  
Mensque creatorem nescit iniqua suum:  
En iterum toto lingua crucifigitur orbe,  
En iterum patitur dira flagella deus.  
Factorem factura suum stimulante tyranno,  
Dilectis factis deserit orba suis,  
Ind fames venit, inde discordia regum,  
Ind cananeis praedatibusque sumus.  
Ind premit gladius carnalis spiritualem,  
Et vice conversa spiritualis eum;  
Hinc subitos Atropos praedatrix occupat artus▪  
Nec sinit ut doleat paenitet atque miser.  
jure vides igitur quam tecta ligamina nectit,  
Immundus mundus haec duo verba simul.   
Thus endeth the Physic and regiment of health of shepherds.  
 
Coelum caeli Domini, terram autem dedit filiis hominum. Non mortui laudabunt te Domine, neque omnes qui descendunt in infernum. Sed nos qui vivimus benedicemus Domino. Quoniam videbimus coelos tuos opera digitorum tuorum lunam & stellas quae tu fundasti. Quia subjecisti omnia sub pedibus nostris, oves & boves universas, insuper & pecora campi, volucres coeli, & pisces maris. Domine Dominus noster, quam admirabile est nomen tuum in universa terra?   

CHAP. XXXI. Here followeth the shepherd's Astrology.  
WHo that will, as shepherds that keep sheep in the fields, without knowing any letter, save only by some figures that they make in little Tables of wood, have knowledge of the movings and properties of the heavens, And divers other things contained in this present compost and Calendar of shepherds, the which is extract and composed out of their calendar & put in letters, so that each may comprise & know, as they, things above said. First one ought to know what the figure is, the disposition of the world, the number and order of the Elements, and the movings of Skies, appertaineth to be known of every man of free condition and noble engine. For it is a fair thing, delectable, profitale and honest, and therewith it is necessary to have divers other knowledges, in especial, for the Astrology of shepherds, which showeth how the world is round as a ball. And after wise men say there is nothing so round as it. For it is rounder than any thing artificial. And moreover, in this world we see nothing ne never shall, that is so just and equal round as itself is, and is composed of the heaven, and the four elements in five principal parts. After that, a person ought to know that the earth is in the middle of the world, for it is the heaviest element. Upon the earth is the water or the sea, but it covereth not the earth, to the end that men and beasts may live therein, and the part that is uncovered is called the face of the earth, for it is as the face of a man always uncovered, and the part which is covered with water, is as the body of man, which is clothed & hid. On the water is the air, that encloseth the earth & the water, and is divided into three Regions, one is low, whereas inhabiteth beasts and birds, another mean, whereas been the clouds, the which maketh the impressions, as lightning's thunder and other, & is always cold: the third is the highest, whereas is neither wind nor rain, nor tempest, nor other impressions, & there be some mountains that attain unto it, as is Olympus, that reacheth the highest region of the air, and the element of fire mounteth to the sky, & the elements sustaineth the skies as pillars or beams sustaineth a house. Of such mountains is one in Af●●c● named Atlas.  
After that is the element of fire, which is neither flame ne coals, but is pure & invisible, for the great brightness, for so much as the water is more clear and light than the earth, and the air more clear and light than the water, of so much the fire is more clear light, and fairer than air, and the skies in equipollent been clearer, lighter, & fairer than the fire, the which turneth with the movings of the heavens, and the next region of the air also, in the which is engendered comets, the which been called stars, for so much as they be shining and move as stars. After the saying of some shepherds, the fire is invisible, for his subtlety, and not for his clearness, forasmuch as a thing is more clear, of so much it is the more visible, for we see the skies well, but not the fire, for it is overmuch more subtle than the air that is invisible, for the same cause the earth and the water be thick, and therefore they be visible. The skies be neither properly heavy ne lighht, hard, ne soft, clear, ne dark, hot, ne cold, sweet, ne sour, colour ne sound, ne such other qualities, save that they be hot in virtue, for they may cause heat here beneath by their lights, movings and influences, and be improperly hard, for they may not be divided, ne broken. And also they be improperly colours of light in some parts, and be thick, as be the parts of the Stars. In the which, there may no star, nor other party be anusted & put to nor none may be diminished, ne taken away, and they may neither increase, ne wax less, nor be of other figure than round, ne they may not change, ne pair, ne wax old, ne be corrupted, ne altered, but in light only, as in time of the Eclipse of the Son and Moon, ne they may not rest and stand still, ne turn any other ways, later ne sooner, in part ne all, ne behave them otherwise, than after their common course, but by miracle divine, and therefore the Stars and skies be of another nature than the elements and the things of them composed, the which be transmutable and corruptible. The Elements and all things of them composed be enclosed within the first sky, as the yolk of an egg is enclosed within the white, and the first sky is enclosed of the second, and the second in the third, and the third in the fourth, and so of the other. The first sky next the elements is the sky of the Moon, next is the sky of Mercury, and next is the sky of Venus, then is the sky of the Sun, then is of Mars, then of jupiter, and after it of Saturn. And thus be the skies of the planets after their order. The eighth sky, is of the stars fixed and be called so, for that they move more regularly, and after one guise than the planets do. Then above, which is the first mobile: in the which nothing appeareth, as shepherds may see.  
Some shepherds say, above this ninth sky is one Immobile, for it turneth not, and above that is one of crystal, over the which is the sky imperial, in the which is the throne of God, of the which sky shepherds ought not to speak, but only of the first mobile, and that it containeth all together called the world. Of one thing they marvel much, that is, how God hath distributed the stars, that he hath put none in the ninth sky, and hath put so many in the eight sky, that they may not be numbered, and in each of the other seven but one only, in calling the sun and the moon stars, as appeareth in the figure hereafter.  
Hereafter the great master Shepheard showeth more plainly of the four elements, and of the similitude of the earth, & how that every planet is one above another, and telleth which of them be masculine, as these five, Saturn, Jupiter, Mars, Sol, and Mercury. And of two feminine as Venus and Luna. And which of them is northerly and southerly, and which be oriental or occidental.   

CHAP. XXXII. Of the movings of the skies and planets.  
 
SOme movings been of the sky and planets that exceed the understanding of shepherds, as the moving of the firmament, in the which been the stars against the first mobile in an hundred year one degree, and the moving of the planets in their eclipses, of the which how well the shepherds be not ignorant of all, yet they make no mention here, for it sufficeth them only of two, whereof the one is from orient into occident above the earth, & from occident to the orient, under it, that is called the diurnal moving, that is to say, that it maketh from day to day, xxiiii. hours, by the which moving the ninth Sky, that is the first mobile, draweth after, and maketh the other Skies to turn that be under it. The other moving is of the seven planets, and is from occident to orient above the earth, and from orient into the occident under it, and is contrary to the first, and be the two movings that shepherds knowledgeth, and how well they been opposites yet they move continually, and be passable, as is showed by example. If a ship on the sea came from orient into occident and that he of his own moving went in the ship softly toward orient, this man should move a double moving, whereof one should be of the ship and of himself together, and the other should be of his own moving that he maketh softly toward orient. Semblably, the planets be transported with their sky from orient to occident by the diurnal moving of the first mobile, but later and otherwise than the fixed stars, by which each planet hath his proper moving, contrary to the moving of the stars, for the Moon maketh a course less in a month about the earth, than a star fixed, and the sun a course less in a year, and the other planets in a certain time, each after the quantity of his move. Thus it appeareth that the planets move two movings. Some shepherds suppose by imagination that all the skies ceased to move by the daily moving, the Moon would make a course in going from the occident into the orient, in as much time as lasteth now xxvii. days and eight hours, and Mercury, Venus, and Sol would make in manner course in the space of a year, and Mars, in two year or there about, and Saturn in thirty year or there about. For now they make their course or revolutions, and accomplish their proper move in the time here named. The proper move of Planets is not strait from occident to orient, but it is as sideway, and shepherds see them sensibly, for when they see the moon before a star one night, the second or third night it is behind, not strait toward orient, but shall be drawed one time toward Septentrion and another time toward midday, and this is because of the latitude of the zodiac, in the which be the xii. signs under whom the Planet reigneth.   

CHAP. XXXIII. Of the Equinoctial and Zodiac that be in the twelve skies, that containeth the firmament under it.  
IN the concave of the first mobile▪ shepherds imagine to be the two circles, and they been there royally, the one is as small as a thread, and it is called Equinoctial, and the other is large in manner of a girdle, or as a garland of flowers which they call the Zodiac, and these two circles divide the one and the other equally, but not strait. For the Zodiac crosseth crookedly, and the places where it crosseth been said Equinoctials. For to understand the Equinoctial, we see sensibly all the sky turn from orient into occident, and it is called the daily moving or diurnal; then ought one to imagine a strait line that passeth through the middle of the earth, coming from the one end of the sky to the other, about the which line is made this moving, and the two ends be two points in the sky that move not, and be called the poles of the world, of the which one is over us, by the Star of the North, that always appeareth unto us, and is the Pole arctic or Septentrional, and the other is under the earth, always hid, called the pole Antarctic, or pole austral, in the midst of the which pole, in the first mobile, is the circle equinoctial equally before in the part, as in the other of the said poles, and after this circle, is made and measured the daily moving of xxiiii. hours, that is a natural day, and it is called equinoctial, for that when the Sun is in it, the day and the night been equal through all the world. The large Zodiac as is said is in the first mobile, also it is as a girdle mannerly figured & set with Images of signs intrailed subtly and well composed, and set with fixed stars as shining Carbuncle or precious gems full of great virtue, set by the mistress right nobly adorned, in the which Zodiac be iiii. principal points that divide them equally in 4. parts. One is high, called the solstice of summer, which when the Sun is entered in Cancer, it is the longest day of summer; another is low, called the solstice of winter▪ which is when the sun is entered in Capricorn, than it is the shortest day of winter, and men call it equinoctial of harvest, that the Sun entereth in Libra, in the month of September. And the other is called equinoctial of prime time that the Sun entereth in Aries, in the month of March. The which four parts divided each in 3 equal parts, maketh twelve parts that be called signs, named Aries, Taurus, Gemini, Cancer, Leo, Virgo Libra, Scorpio, Sagittarius, Capricornus, Aquarius, and Pisces Aries beginneth in the Equinoctial, and crosseth the Zodiac, and when the sun is there, it beginneth to decline, that is to say, approaching Septentrion, and toward us it extendeth to the orient. Then is Taurus second, Gemini the third, and so of other as the figure hereafter showeth. Also every sign is divided in xxx. degrees, and be in the Zodiac ccc. ●●. degrees, and every degree divided by 60. minutes, every minute in 60. seconds, every second into 60. thirds, and this division sufficeth for shepherds.   

CHAP. XXXIV. Here followeth the story of the twelve Signs.  

Equinoctium autumni. These lines by the which the sun defendeth of solsticium of summer, in the solst. of winter. Equinoctium primi temporis. Their six lines, by the which the sun mounteth of solsticium in winter into the solsticium of summer.  Shepherd's knowledgeth a subtle variation in the skies, and is for three stars fixed be not under the same degrees of the zodiac, that they were created, because of the moving of the firmament, the which be against the first mobile, in an hundred year of one degree, for the which mutation the sun may have other regard to a star and other signification, than it had in the time passed, and also when the books were made▪ for that the star hath hanged his degree or sign under which it was. And this oftentimes causeth them that make prognostications and judgements coming to fail. All the circles of the sky, been narrow and small, except the Zodiac, which is large, and containeth in length three hundred and threescore degrees & of largeness twelve, the which largeness is divided by the middle, six Degrees one the on sign, and six on the other, and this division is made by a line, named Ecl●ptick, and is the way of the Sun, for the Sun never departeth under that line, & thus it is always in the middle of the Zodiac▪ but the other planets been always on the one side, or of the other of the said line, save when they been in the head or in the tail of the Dragon, as the Moon that passeth twice in a month, and it happen when it reneweth, it is Eclipse of the Sun, and if it happen the full Moon, and that it be right under the nadyr of the Sun, it is general Eclipse, and if it be but a part, it is not seen: when it is eclipse of the Sun, it is not general through all the climates, but only in some, but when it is eclipse of the Moon▪ it is general over all.  

Of two great circles, that is to say, one Meridian▪ and the other Orison that intersequeth the one the other, and crosseth directly.  
Meridian is a great circle imagined on the sky, which passeth by the poles of the world, and by the point of the sky right over our heads, the which is called Zenith, and when the Sun is come over from Orient unto that circle it is midday, and therefore it is called Meridian, and the half of that circle is over the earth, and the other under it, that passeth by the point of midnight, directly opposite to Zenith and when the Sun toucheth the part of the circle, it is midnight, and if a man go toward orient or occident, he hath new meridian, and therefore it is sooner midday to them that be toward Orient, then to other: if a man stand still, his Meridian is one still▪ or if he go toward midday or septentrion, but if he stir, he hath other Zenith, and these two circles crosseth directly. Orison is a great circle that divideth the part of the sky that we see, from that we see not. And shepherds say, that if a man were in a plain Country, he should see justly half of the sky, which they call their emisphery, that is to say, half sphere, & orison is joining nigh to the earth, of the which orison, the entry is the middle and is the place in the which we have been: thus each is always in the midst of his orison and Zenith is the pole, and as a man transporteth him from one place to another, he is in the other places against the sky, & hath other Zenith & other Orison, all Orison is right or oblik. They have right Orison that abideth under the Equinoctial, and have their Zenith in the Equinoctial, for their Orison intersequeth and divideth the Equinoctial, even by these two poles of the world, in such wise, that none of the poles of the world is raised above their Orison ne deprived under it, but they that habit other where than under the equinoctial have their Orison oblike for their Orison followeth and divideth the Equinoctial side way, and not right, and there appeareth unto them of all times, one of the poles of the world, raised above their Orison, and the other be ever hid, so that they see them not, more or less after divers habitations, and after that they be of farnesse from the Equinoctial, and the more that the one pole is raised, the more the orison oblike, and the other pole deprived▪ & is to wit, that there is as much distance from the Orison to the pole, as from the Zenith to the Equinoctial, and that Zenith is the fourth part of Meridian, or the midst of the bow diurnal, of the which the two ends be on the Orison. And also that of the Pole unto the Equinoctial, is the fourth part of all the roundness of the skies and also of the Meridian circle, sith it passeth by the poles, and crosseth the Equinoctial directly. Example of the Orison of Paris after the opinion of shepherds, over the which Orison they say that the pole is raised 49. degrees, wherefore they say also, that from the Zenith of Paris unto the equinoctial be 49. degrees, and that from the orison unto the Zenith is the fourth part of the Meridian circle, be xc. degrees, and from the pole to the Zenith be x●i. degrees, and from the pole unto the solstice of summer be lxii degrees, and from the solstice unto the equinoctial be 32. degrees, there be from the pole unto the equinoctial 50. degrees, and is the fourth part of the roundness of the sky: from the equinoctial unto the solstice of winter be 33. degrees▪ and from the solstice unto the orison ●8. Thus shall the equinoctial be raised over the orison 12. degrees, and the solstice of summer 63 degrees, in the which solstice is the Sun at the hour of noon the longest day of summer, and then it entereth into Cancer, and is most nearest to our habitable parts, that may be. And when the Sun is in the solstice of winter, the shortest day of the year at the hour of noon, it entereth into Capricornus, and the said solstice is not raised over the orison of Paris, but 8. degrees. The which elevations and risings a man may find plainly, so that he know one only, and in every region in like wise after the situation.   

Of the two other great circles of the sky, and four small.  
TWo great circles be on the sky, named colours, divideth the skies in four equal parts, and crosseth their self directly, the one passeth by the poles of the world, and by the two solstices, and the other by the poles also, and by the two equinoctials. The first small Circle is called the Circle Artik, because of the pole Zodiac about the pole Artik, and his like is to his opposite, named the Circle Antartik. The other two be named Tropikes, the one of Summer, and the other of Winter. The Tropik of summer is cause of the solstice of summer, beginning of Cancer, and the Tropik of winter of the solstice of winter, beginning of Capricorn, and be equally distant one Circle from the other. Here aught to be noted, that the distances of the pole artik to the Circle artik, and the distance of the Tropik of summer to the equinoctial, and that of equinoctial to the Tropik of winter, and from the Circle antartik to the pole antartik, are just equal, each of 24. degrees & a half or there about, than the distance from the equinoctial to the tropik of summer, and from the Circle artik to the pole, make together 47. degrees. The which take away of the quarter between the pole and the equinoctial, whereas be xc. degrees, save that there abideth 44. that be the distance between the tropik of Winter, and the Circle antartik, and these Circles be said little, for they be not so great as the other, nevertheless they be divided each by Ccclx degrees as the greatest.    

CHAP. XXXV. Of the rising and resconsing of the signs in 〈…〉.  
ORison and hemisphery differed, for orison is the circle that divideth the part of the sky which we see, from that under the earth we see not. Also orison is a circle that moveth not, but as we move from one p●ace to another, but hemisphery turns continually, for one part riseth & mounteth over orison, and the other part resconseth and entereth under it: thus orison riseth ne resconceth. Meridian also riseth not ne resconceth. Equinoctial is the diurnal circle, that riseth and resconceth regularly, as much in one hour as in another, and all in 23. hours. Zodiac the large circle and oblike, whereon the signs be, rises and resconceth all on a day natural, but not regularly, for it riseth more in one hour than in another, for that is ever over our orison is oblike and divideth the zodiac in two parts, whereof one is over our orison, and the other underneath. Thus half of the signs riseth over our orison every day artificially, be it short or long, and the other half by night, wherefore it behoveth, that in days which be shorter than the nights, the signs riseth sooner, and in long days more at leisure, and thus the zodiac riseth not regularly in these parts as the equinoctial, but there is double variation, for half of the zodiac, that is from the beginning of Aries unto the end of Virgo, altogether taketh as much time in rising, as half the equinoctial that is by it, and they begin to rise in a moment, and end in a moment also. But this half of the zodiac riseth sooner in the beginning, and this half of the equinoctial more at leisure, and this is called their obliquement. Also the other half of the zodiac, that is from the beginning of Libra unto the end of Pisces, and half of the equinoctial that is by it, beginneth and loveth to rise together, but the equinoctial in that part in the beginning riseth sooner, and the zodiac more at leisure, and this is called rising directly. And whether that riseth sooner the equinoctial or the zodiac, yet always they end together. Example of the two movings afore said, as if two men went from London to Windsor, and departed both together, and that at the beginning the one go fast and the other softly, he that goeth fast should be sooner in the midway than the other, but if he that went fast to the midway go softly and the other fast, they shall be both at once in Windsor. Also the half of the zodiac from the beginning of Cancer, unto the end of Sagittary, in rising bears more than half of the Equinoctial, so that this half riseth all right, and the other half of the zodiac riseth oblikely.   

CHAP. XXXVI. Of the divisions of the earth, and of the Regions.  
FIrst, ere we speak of the stars, and knowledge that shepherds have, we will say of the division of the earth, and of the parts after their opinion. Wherefore it is to be noted that the earth is round, and therefore as a man goes from one country to another, he hath other orison than he had, and there appeareth other part of the sky, and if a man went from septentrion straight toward midday, the pole arctic to him shall be less raised, that is to say, more nigh approaching to the earth, and if he went contrariwise it should be more raised, that is to say, appearing higher, and therefore if he went toward midday under a meridian wheel, that the pole arctic were less raised over his orison by the 30. part of one of the vi. parts, of the Ark Meredian, he should pass the 30. part of the 6. parts of half the circuit on the earth, and to him the pole should be less raised by one degree, or to the contrary, till it were more raised of one degree, than he should pass one degree of the circuit of the earth, of the which all the degrees together be ccc.lx And one degree of the earth containeth 12. leagues and an half or there about, and every league is 2. mile. And as the spear of the sky is divided by the four less circles, five parts called Zones, so the earth is divided into five regions whereof the first is between the pole arctic, and the circle arctic. The second is between the circle arctic and the tropic of summer. The third is between the tropic of summer & the tropic of winter. The fourth is between the tropic of winter, and the circle Antarctic. The fifth between the circle antarctic, and the pole antarctic. Of which parts of the earth some shepherds say, that the first and the fifth be inhabitable for their over great coldness, for they be too far from the Sun. The third is in the middle, is too near, under the way of the Sun, and is inhabitable for the great heat. The other two parts the second and the fourth, be neither too near, ne too far from the Sun, but be moderate in heat and cold, and therefore they be inhabitable if there be no other letting: and suppose it be true, yet it is not impossible to pass overthwart the region under the way of the Sun, called Zone, turned to go from the second to the fourth. For some shepherds would have passed which would have showed it, wherefore they say that there is no region habited but the second wherein we and all other be.   

CHAP. XXXVII. Of the variation that is for divers habitations and Regions of the earth.  
Shepherd's say, that if it were possible that the earth were inhabited all about, and pose the case that it were so, first they that inhabit under the Equinoctial have always the days and the nights equal, and have the two poles of the world, at the 2. corners of the orison, and may see all the stars, when they see the two poles, and the sun passeth twice a year over them, that is, when it passeth by the equinoctials. Thus the sun is to them the one half of the year toward the pole arctic, and the other half toward the other pole, and therefore they have two winters in a year without great cold; one is, when we have winter, and the other when we have summer. Semblably they have two Summers, one in March, when we have prime time, and the other in September, when we have harvest, and by this they have four solstices, two high, when the sun passeth by their zenich, and two low, when it declineth one way or other, and thus they have four umbres or shadows in a year, for when the sun is in the equinocts twice in the year▪ in the morning their shadows be in the occident, and at night in the orient, and then at noon they have no shadows, but when the Sun is in the signs septentrionals, their shadows be toward the parts of the signs meridiona●s, and so againward Secondly, they that inhabit between the equinoctial and the Tropic o● summer, have in like wise two summers, and two winters, and four shadows in a year, and they have no difference of the first, save that they have longer days in summer, and shorter in winter, for as the Equinoctial lengtheneth, so likewise doth the days in summer, and in that part of the earth is the first climate, and almost half of the second, & is named Araby, wherein is Ethiopia. Thirdly they that inhabit under the Tropic of summer, have the Sun over their heads: and at the day of the solstice of Summer at noon, they have their shadows smaller than we have, and there is a part of Ethiopia Fourthly, they that be between the tropic of summer, and the circle Arctic have longer days in summer then the above said, in as much as they be further from the Equinoctial, and shorter in winter, and they have the sun over their heads, ne toward septentrion, and that part of the earth we inhabit. Fiftly, they that inhabit under the circle Arctic, have the eclyptike of the Zodiac to their orison, and when the sun is in the solstice of summer it resconceth not, and thus they have no night but natural days of 24. hours. Semblably when the Sun is in the solstice of winter, it is natural day when they have continual night▪ and that the Sun riseth not to them. Sixtly, they that be between the Circle arctic, and the pole arctic have in summer divers natural days, that be to them one day artificial without any night. And in winter be many natural days, which are to them always night, & the more that it approacheth the pole, the more is the artificial day all summer long, and dureth in some place a week, in other a month in other two, in other three, in other more, & proportionally the night is greater, for some of the signs be ever on their orison, and some always under, and as long as the Sun is in the signs above, it is day, and while it is in the signs underneath, it is night. Seventhly, they that inhabit right under the Pole, have the Sun half of the year on their horizon, and have continual day, and the other half of the year continual night, and the equinoctial is in their orison that divideth the signs six above & six beneath wherefore when the sun is in the signs that be high, and toward them, they have continual day, and when it is in the signs toward midday they have continual night, and thus in a year they have but one day and one night. And as it is said of that part of the earth toward the pole Arctic, a man may understand of the other half, and of the habitations toward the pole Antarctic.  

The division of the earth and of the parts inhabited.  
Shepherds and other, as they divide the earth inhabitable in 7. parts, that they call climates. The first Diamerous. The second Climate Diaciens. The third Dalixandry. The fourth, Diathodes. The fifth climate Diaromes. The sixth Daboristines. The seventh Diaripheos. Of the which, each hath his longitude determined, and the latitude also, and the nearer they be to the Equinoctial, the longer they be, and larger, and proceed in longitude from orient to occident, and in latitude, from midday to Septentrion. The first climate after some shepherds containeth in length half the circuit of the earth, that is, two hundred thousand & 4 hundred mile, & it hath a hundred thousand & two hundred mile of length. The second, and so of the other, for the lessening of the earth coming toward Septentrion. To understand what a climate is, after the saying of the shepherds. A climate is a space of earth equally large, whereof the length is from orient to occident, and the breadth is coming from midday, and from the earth inhabitable, toward the Equinoctial, drawing to septentrion, as much as an horologe or clock changeth not. For in earth habitable the clocks change seven. times in the breath of the climates. It is of necessity to say that they be seven, and where the variation of horologes is, there is the diversity of climates, howbeit that such variation properly aught to be taken in the midst of the climates, and not in the beginning or end, for the proximity and covenance the one of the other. Also one climate, hath always a day artificial of summer, shorter or longer than another climate & this day showeth the difference in the midst of every climate, better than the beginning or end, the which thing we may sensibly know at eye, and thereby judge the difference of the climates. And it is to be noted that under the Equinoctial, the days and the nights in all times are equal, each of twelve hours, but coming toward septentrion the days of summer longeth, and the winter days shorteth, and the more that one approacheth septentrion, the more waxeth the days in such wise, that at the five of the last climate the days in summer be longer by three hours and an half, than they be at the beginning of the first, and the pole is more raised by 38. degrees. At the beginning of the first climate, the longest day of summer hath 12. hovers and xlv. minutes, and in the pole is raised on the orison 12. degrees and xlv minutes, and the midst of the climate, the longest day hath 13. hours, and the pole raised xuj. degrees and the latitude dures unto the longest day of summer that is 13. hours, and xv. minutes, and the pole raised 20. degrees and an half, which largeness is ccccxl. mile of earth. The second climate beginneth at the end of the first, and the midst is there as the day hath 12. hours and an half, and the pole is raised over the orison 24. degrees and 15. minutes. And the latitude dureth unto three as the longest day hath 13. hours and xlv. minutes, and the pole is raised xxxii. degrees and an half, and this largeness containeth of earth CCCC. miles' just. The third climate beginneth at the end of the second, and the midst is there as the day hath 13. hours, and the pole is raised 30. degrees and xlv minutes, and the latitude extendeth unto there as the longest day hath 14. hours, and xv minutes, and the pole is raised 23. degrees, and xi. minutes. The fourth climate at the end of the third, and the midst is there as the longest day hath 24. hours and an half, and the pole is raised 26. degrees and 20. minutes, the latitude dureth unto there as the longest day hath 13. hours, and xlv. minutes, and the pole is raised 30. degrees, and the laregnesse containeth of earth ccc. mile. The fifth climate at the end of the fourth, and the midst is there as the longest day hath 15. hours, and the pole is raised 4●. degrees and 20. minutes, and the latitude dureth unto there as the longest day hath 15. hours, and 15. minutes, and the pole is raised 44. degrees and an half, and the largeness containeth of earth Cclii mile. The sixth climate at the end of the fifth, and the midst is there as the longest day hath 15. hours and an half, and the pole is raised over the orison xlv. degrees and 23. minutes, of which the largeness dureth unto there as the longest day hath 15. hours and xlv minutes, which largeness containeth of earth CCxii. mile. The seventh climate at the end of the sixth, and the midst is there as the longest day hath xuj. hours, and the pole is raised 48. degrees and xl. minutes, the latitude extendeth unto there, as the longest day hath 16. hours and 15. minutes, and the pole is raised fifty degrees and an half, and the largeness of the earth containeth 186. mile.   

A marvellous consideration of the great understanding of shepherds.  
IF case were after the length of the climates, one might go about the earth from Orient to Occident to his first place, some shepherds say that this compass may almost be made. Saying that if a man went this compass in 12. natural days, going regularly toward Occident, and began now at midday, he should pass every day natural, the twelfth part of the circuit of the earth, and be 20. degrees, whereof it behoveth that the Sun make a course about the earth, and 30. degrees further or he be returned on the morrow at the meridian of the said man, and so the said man should have his day and night of 26. hours, and should be further by the twelfth part of a natural day than if he rested him, wherefore it followeth of necessity, that in twelve natural days the said man should only have but 11. days and 11. nights, and somewhat less, and that the Sun should light him but eleven times, & resconce eleven times, for eleven days, and eleven nights, every day & night of 26. hours make 12. natural days, each day of 24. hours. In like manner it behoveth that another man should make this course going toward Orient have his day and night shorter than a natural day by 2. hours, than his day and night should be but of 22. hours, then if he made this course in like space, to wit, in twelve days and somewhat more. Thus if John made the course toward occident, and Peter toward orient, and that Robert abode them at the place whence they departed the one as soon as the other, and they meet at Robert both together. Peter would say he had 2 days and 2. nights more than John, and Robert who had rested a day less than Peter, and a day more than John, howbeit they have made this course in 12. natural days, or an hundred, or in 10. years all is one. This is a pleasant consideration among shepherds how John and Peter arrive one self day, put case it were on sunday: John would say it is Saturday, Peter would say monday, and Robert would say Sunday.    

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

Of Andromeda, a star fixed.  
Aries is a sign hot and dry, that governeth the head of man & the face, and the regions, Babylon, Percy and Araby. And signifieth small trees, and under him at the 16. degree, riseth a star fixed, named Andromeda, that shepherds figureth a maid in her hair, upon the brink of the sea, set to be devoured of the monster of the sea, but Perseus' son of Jupiter, fought with his sword against the said monster, and slew it: and so the said Andromeda was delivered. They that be born under her constellation, be in danger of prison, or to die in prison, but if a good planet take regard, they scape both death and prison. Aries is the exaltation of the Sun at the 20. degree, and Aries is the house of Mars, with Scorpio where he is most.   

Of Perseus, a star fixe●, Lord of the sphere.  
Taurus hath the trees, plants, and imps and governeth of man the neck and the throat bol, the regions Ethiopy, Egypt, and the country about, and under the 22. degree riseth a star fixed of the first magnitude, that shepherds call Perseus' son of Jupiter, that smote off the head of Meduse, who made all them to die that beheld her, and by no manner they might eschew it. Shepherd's say that when Mars is conjoined with this star, they that be born under the constellation shall have their heads smitten off, if God shape not remedy, and sometime they call this star Lord of the sword, and figure him a man naked, with a sword in one hand and in the other the head of Meduse, and looketh on it. And Taurus is the exaltation of the moon in the third degree.   

Of Orison, a star fixed, and his fellows,  
Gemini signifieth large, good courage, wit, beauty, clergy, and governeth of man the shoulders, arms and hands, and the regions. jugen, Armony, Carthage, and hath the small trees, and under the 18. degree riseth a star fixed, named Orison, and with it 36. other stars, and is figured a man armed in mail, and a sword girt about him, and signifieth great Captains. They that be born under the constellation be in danger to be slain by treason, if good fortune be not with them. Gemini and Virgo be the houses of Mercury, but Virgo is it in which he joyeth most, and Gemini in the third degree is the exaltation of the Dragon's head.   

Of Alhabor, a star fixed.  
Cancer domineth the long and equal Trees, and of the body of man the brain, the heart, the stomach, the side, the lights, and the lungs. The Regions, Armony the little, and the Region of Orient. And there riseth under it in the eight degree, a star fixed, which Shepherds call Alhabor, that is to say, the great dog, and they say they that be born under the constellation, and that be in the ascending or the midst of the sky, it signifieth good fortune, and if the moon be with it, and the party of fortune, he that in it shall be born shall not be very rich, and Cancer is the house of the Moon, and is the exaltation of jupiter in the 15. degree.   

Of a star fixed, named the Lion's heart.  
Leo hath the great trees, that is to say he signioreth over them, and signifieth a hasty man full of anger, and of anguish, and of the body of man it beholdeth the heart properly, the back and the sides, and of regions Artitry to the end of the earth habitable, and under the 34. degree ariseth a star fixed, named the Lion's heart, and they that be born under the constellation, as shepherds say, shallbe mounted in his signiories, or in great offices, and afterward shallbe deprived or put down, and be in danger of their lives, but if some good planet behold the said star they may be saved. Leo is the house of the Sun, and Aries is the exaltation of the Sun, as it is said.   

Of the star fixed named Nebuluse, and of another named the Golden Cup.  
Virgo governeth all that is sown on earth, and signifieth a man of good courage, philosophy, largesse, and of all manner of sciences, and keepeth of man the belly and the entrails, and the regions of Algeramita, Assen a region by ●erusalem, Euphrates and the I'll of Spain. Under the longitude or 5. degree riseth a star fixed named Nebuluse or tail of the Lion, and is in the septentrional latitude of the said sign of Virgo under the which sign riseth another fixed star, which Shepherds call the Golden cup, and is in the 1. degree of the said sign, toward the part merydionall. The which star is of the nature of Venus and Mercury, and signifieth that they which be born under the said constellation do know things worthy and sacred.   

Of the Porkeespike a star fixed.  
Under the sign of Libra that domineth the great Trees, and signifieth justice, and of man it governeth the reins and the nether part of the belly, and regions the Country of Romany and of Greece. Under the 18. degree riseth a star fixed that shepherds call Pork espike. They that been born under the constellation been well shaped▪ and been honest, and do things that folk marvel on and rejoiceth, and signifieth riches by honesty, and precious merchandise, and be commonly loved of Lords and Ladies: and Libra is one of the houses of Venus, and Taurus the other, in the which she rejoiceth most, and is the exaltation of Saturn, for the weather beginneth to wax cold in this month of September, and Saturn is the planet and Lord of cold, that exalteth when he entereth into the sign of Libra.   

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

Of the Scorpion's heart, a star fixed.  
The Sagittary signifieth a man full of engine and wise, and governeth the thighs of man, and regions Ethiopy, Maharobem, and Anych. Under his first degree riseth a star fixed of the first magnitude, the which shepherds call the Scorpion's heart, which when it is well beheld of jupiter or Venus, it raiseth them that be born under his constellation to great honours and riches, but when it is evil beholden of Saturn or of Mars, it putteth them that be born under it to poverty▪ The Scorpion is the house of jupiter, in the which he rejoiceth most, and Pisces is his other house, and so is the said Sagittary, the exaltation of the Dragon's tail.   

Of the flying Eagle a star fixed.  
Capricornus signifieth a man of good life, wise, ireful, and of great thought, and governeth the knees of man▪ and the regions, Ethiope, Araby Gehamen, and to the two seas, and under his 18. degree, riseth a star that Shepherdess call the flying Eagle, that signifieth the Sovereign Emperors and kings. They that be born under his constellation, when they be well beholden of the Sun and jupiter, mounteth in great seignories, and be loved of Kings and Princes. Capricornus and Aquarius be the houses of Saturn, but he rejoiceth in Aquary most, and the said Capricornus is the exaltation of Mars.   

Of the fish meridional a star fixed.  
Under Aquarius, that keepeth the legs of a man to the ankles of the feet, and the regions of Hazenoch, Atempha, and part of the land of Alphage, and part of Egypt, in the 21. degree riseth a star that shepherds call the fish Meridional. They which be born under his constellation be happy in fishing in the sea at midday, and under the 9 degree of the said sign riseth the Dolphin that signifieth Lordship on the sea, ponds, and rivers, and as is said, Aquarius is the house of Saturn, in the which he rejoiceth.   

Of Pegasus that signifieth the horse of honour a star fixed.  
Pisces governeth of man the feet, and signifieth a man subtle, wise, and of divers colours, and hath regions, Tabrasen, jurgen, and all the habitable part that is septentrion, and part of Romany, and under the 15. degree of the said sign, riseth a star that shepherds call Pegasus, that is the horse of honour, and the figure in form of a fair horse. They that be born under his constellation, shall be honoured among great Captains and Lords. When Venus is with it, they be loved of great Ladies, if the said star be in the midst of the sky in the descending, and Pisces is one of the houses of jupiter, and Sagittarius the other, in the which he rejoiceth most, and the said Pisces in the 27. degree is the exaltation of Venus.    

CHAP. XXXIX. Of the division of the 12. houses, as well in the earth as in the heaven.  
THe heavens and the earth may be divided in four parts by two circles which cross directly over the two poles, and crosseth four times the Equinoctial line. Each of the four parts divided into three equally, is in all 12. equal parts, as well in the sky as in the earth, which shepherds call houses, and be twelve. Of the which six be always above the earth, and six under it, and these houses move not, but be always each in their place, and the signs and planets passeth by them always once in four and twenty hours. Three of these houses be from Orient to midnight going under the earth, the first, second, and the third, whereof the first under the earth beginneth at Orient named the house of life. The second house of substance and riches. The third that finisheth at midnight is the house of fraternity. The fourth that beginneth at midnight coming in Occident, is named the house of patrimony. The fifth following is the house of sons. The sixth finisheth in Occident under the earth, is the house of sickness. The seventh beginneth in Occident on the earth, and stretcheth towards midday, and is the house of marriage. The eight is the house of death. The ix. finishing at midday, is called the house of faith, of religion, and pilgrimage. The tenth beginning at midday coming towards Orient is the house of honour and regality. The eleventh after that is the house of true friends. And the twelfth that finisheth in orient on the earth is named the house of charity, but this matter is difficile, for shepherds knowledging the nature and property of every of the said twelve houses, and departeth them lightly, and sufficeth of that is said with the figure present.  
Qualiter puer crescit in ventre matris suae. Primo mense crescit cerebrum; Secundo crescunt venae; Tertio & quarto habebit omnia membra sua, sed erit sine anima; Quinto incipit venire & multum gravabit matrem suam; Sexto circundabitur pelle, & ossa crescent. Septimo ungues crescent; Octavo crescit cor & omnia viscera praeter jecur; Nono sciet mater si puer poterit bene nasci an non; Decimo crescit jecur in puero, de tunc bene comparebit mulieri si bene eveniet & puero, an non, quae in jecore crescat: quod quam cito habuit jecur tam cito nascetur vel morietur.  
In quibus partibus corporis hominis sunt spiritus & intellectus. Intellectus dicitur essein front; Memoria in cerebro, Ira in felle, Avaricia in jecore, Timor in cord, halitus in pulmone; cogitatio in venis, quia splene ridemus, felle irascimur, cord sapimus, jecore amamus: quibus quatuor elementis constantibus integrum est animal.  
Of the twelve signs, which be good or bad to take journeys by land or water.  
ARies is good, Taurus is not so,  
Gemini and Cancer will make thee glad;  
But beware hardly of Leo and Virgo.  
Libra for friendship, full hard is Scorpio.  
Sagittary good, Capricorn perilous,  
Aquary by water good, Clarks proveth so,  
For best is Pisces, and most plenteous.   

CHAP. XL. How the Planets reign in every hour.  
HE that will weet how shepherds know which planet reigneth every hour of the day, and night: which planet is good, & which is bad, aught to know the planet of the day and seek therefore The first temporal hour of the Sun rising, that day is for the said planet. The second hour is for the planet ensuing, & the third for the other as they are here figured by order, and it behoveth to go from Sol to Venus, Mercury & Luna them come again to Saturn, unto 12. that is the hour before the Sun's going down: and incontinent after the Sun is down, beginneth the first hour of the night that is for the xiii planet, and the 2. hour of the night for the 14. and so unto 12. hours for the night, that is the nexte hour before the Sun rising and come directly falling upon the 24. planet, that is next before that of the day following. And thus the day hath 12. hours, and the night 12. also, the which be temporal hours, different to the hours of the clocks, the which be artificials. Shepherd's say, that Saturn and Mars be evil planets. jupiter and Venus good, Sol and Luna half good, and half evil. The party toward a good planet is good, and the party toward the evil planet is naught. Mercury conjoined with a good planet is good, and with an evil planet he is naught, and they understand this as to the influences good or evil, that been of the said planets there following.  
The hours of the planets been different to them of clocks, for the hours of clocks been equal at all times each of lx. minutes, but they of the planets when the days and the nights be equal that the Sun is in one of the Equinocts, they be equal, but as soon as the days lengthen or shorten, so do the natural hours. By this it is convenient always for the day to have 12. temporal hours, and the night also, and when the days be long, and the hours long, and when the days be short, and the hours short, in like manner is the night, and nevertheless an hour of the day, and an hour of the night together have six score minutes, as many as two hours for artificials, that the one leaveth the other taketh. And take we our planets from the Sun rising, not before, unto the Sun going down, and all the remnant is night.  

Example of that which is above.  
In December the days have but seven. hour's artificials of clocks, & xii temporals, let the viij. hour's artificials be divided in 12. equal parts and it shallbe 12. times, xl. minutes, and every part shallbe a temporal hour that shallbe of xl. minutes and no more. Thus in December the temporal hours of the day have but xl minutes, but the hours of the night have fourscore for in that time the nights have xuj. hour's artificials, which divided in 12. parts been fourscore minutes for every temporall hour. Thus the hour of the nights in Decemb. have 80. minutes, and xl. for an hour of the day: there been six sore minutes in two temporal hours, as many in two hours' artificials that be each of xl minutes. In june is the contrary, in March, and in September, all hours been equal as the days been in other months by equal portion. With every planet here afore figured been the signs which be the houses of the said planets, as it is aforesaid. Capricornus and Aquarius been the houses of Saturn: Sagittarius and Pisces, of jupiter: Scorpio and Aries, of Mars: Leo, of Sol: Taurus and Libra, of Venus: Gemini, of Mercury: Cancer of Luna, with other significations that would be long to recount.   

Hereafter followeth the nature of the seven planets, with the dispositions of the said Planets, after the sayings of expert shepherds.  
My son, thou shalt understand,  
That to avoid all idleness,  
This matter oft thou take in hand.  
To read of shepherd's business.  
And specially of the Planets seven,  
Of Mars, and Saturn that is full high,  
Also of Sol the middle heaven.  
And under him Venus, Luna and Mercury.  
For to know their natures all,  
In sooth it is a great cunning,  
And show what may befall,  
When every planet is reigning;  
By their working, oft we been moved  
To love, lust, and plays of jollity,  
And by some of them, as Clerks have proved,  
They stir us to theft, murder and utily.  
Some be not good, some be bad veryly,  
Some be not comfortable to man, ne beast,  
Some hot, some cold, some moist, some dry.  
If three be good, four be worse at least.  
Saturn is highest and coldest, being full bad;  
And Mars with his bloody sword, ever ready to kill,  
jupiter very good, and Venus maketh lovers glad.  
Sol and Luna is half good and half ill.  
Mercury is good and evil verily:  
And hereafter shalt thou know,  
Which of the seven most worthy be,  
And who reigneth high, and who low.  
Of every planet's property,  
Which is the best among them all,  
That causeth wealth, sorrow or sin,  
Tarry, and hear soon thou shalt.  
Speak soft, for now I begin.   

Of Saturn.  

Saturnus significat hominem nigrum & croceum, ambulando vergentem in terra qui ponderosus est, incessu adjungens pedes, & macer, recurvus, habens parvos oculos, siccam cutem, barbam raram, labia spissa, calidus, ingeniosus, seductor, interfector, hominemque corpore pilosum junctis superciliis.   
  

Here beginneth of Saturn, the highest of the seven Planets.  
SAturne is the highest planet of all the seven, he is mighty of himself he giveth all the great colds and waters, yet he is dry and cold of nature, and he comes into Cancer, and his chief signs be Aquary and Capricorn, and he compasseth all the other planets: for Saturn is next under the first mobile▪ that is, under the sky, which mobile moveth marvellously, for some shepherd's say that he causeth by his moving all other planets to move, and moveth the mobile above.  
Saturn is so high that the shepherds cannot well measure it, for so high reason hath power and no further, and therefore it is more than 30. years ere he may run his course. When he reigneth there is much theft used, and little charity, much ●ying, and much lawing one against another, and great prisonment much debate and great swearing. And much plenty of corn & Hogs, great travel on the earth, and old folk shall be very sickly, many diseases shall reign among the people, especially in the chief hours of Saturn, therefore this planet is likened to age, as hard, hungry, suspicious, and covetous, that seldom is content with any thing, for Saturn is enemy to all things that grow and bear life of nature, for the cold and stormy bitterness of his time.   

Of his properties.  
HE that is born under Saturn shallbe false, envious, & full of debate, and full of law, he shallbe cunning in currying of leather, and a great eater of bread & flesh, he shall have a stinking breath, and he shall be heavy, thoughtful, and malicious, a robber a fighter, and full covetous & yet he shall keep counsel well, and be wise in councelling, and he shall love to sin wilfully, he shall be a great speaker of tales, jousts, and Chronicles, he shall have little eyes, black hair, great lips, broad shouldered, and shall look downward. He shall not love Sermons, ne go to the Church, and beware of his s●●nds, and behold the ratel, and above his ears the planet reigns. The children of Saturn shall be great ●angelers and chiders, black and lean in the face, thin bearded, evil languaged, they shallbe full of Law and vengeance, and will never forgive till they be revenged of their quarrel, and like as the planet Saturn is cold, and a great causer of Frosts and Snows, semblably, and he that is born under him shallbe cold in charity, and not misericordious but vengeable & will never be entreated. Also they shallbe great cursers, and bear malice long in their minds, and not forget it, they look to be obeyed, and to have great reverence, and commonly will praise themselves, and talk to himself, and laugh at their own conceit, and all evils shall grow in them, and above all colours he shall love black best. The planet of Saturn governs of man the ratle, and above the ears as is aforesaid. This planet is cause of hasty death, because he is cold & dry of nature, and therefore is likened to melancholy. And the said Saturn reigneth in Aquary, Capricorn and Cancer, but specially in Aquary and Capricorn.   


Jupiter significat hominem habentem album ruborem in fancy, habentem oculos non prorsus nigros nares non equares & breves calvum, in aliquo dentium habentem nigridinem, pulchre statuere, boni animi, bonis moribus, pulchris corporis, hominemque habentem magnos oculos, pupillam latam barbam crispam.   
NExt after the planet of cold Saturn is the noble planet of jupiter, which jupiter is very pure and clear of nature, and not very hot, but he is all virtuous: And there is fixed in jupiter two noble signs of love, the one is Pisces, and the other is Sagittar, signs of none evil, nor unhappiness▪ This planet may do none evil, he is best of all the other seven he keepeth the liver of man, and maintaineth it joyously, and ever more this planet doth good, and within twelve years or thereabout he passeth all the twelve signs.   

Of his properties.  
THe man that is born under him shall love cleanliness of body, and will not use to speak of ribaldry and harlotry, he shall ever love religion, and virtuous living, he shall be personable of body, he shall be perfect in all manner of measures, both large and long, he shallbe white in the visage mingled with a little redness, large brows, he shallbe a fair speaker, and say well behind a person, he shall love green colour and grey, he shallbe happy in merchandise, and shall have plenty of gold and silver, & he shall love to sing and to be honestly merry: and of man he governeth the stomach and the arms.   

Of Mars.  
THe planet of Mars is called the God of battle and of war and he is the third planet, for he reigneth next under the gentle planet of jupiter. This planet Mars is the worst of all other, for he is hot & dry, & stirreth a man to be very wilful and hasty at once, and to unhappiness, one of his Signs is Aries, and the other is Scorpio, and most he is in these two signs. He causeth all wars and battles, this planet stirreth men to bear weapons, as murderers, daggers, swords, hilts or bows, or some 
Mars significat hominem rubeum, habentem capillos ruffos & faciem ortundam, leviter homines die honestantem, habentem oculos croceos, horribilis aspectus audacem, habentem in pede signum velmaculum, hominemque ferocem habentem acutum aspectum superbiam levitatem & audacem.  other weapon of death, and would ever hear of fight. Therefore let every man beware of the days of Mars, and in his chief hours that no man fight, for without doubt if God help him not, he shall be maimed or slain. Also the hours of Mars is perilous meeting with thiefs for dread of slaying of true men. And Mars mounteth into the crab, and goeth about the twelve signs in two year, and thus runneth his course.   

Of his properties.  
HE that is born under Mars, in all unhappiness is expect, he shall be a nourisher of great Beasts, he is full of malice, & ever doing wrong, under Mars is born all thiefs & robbers that keepeth high ways, and hurteth true men, and night walkers quarrel pickers, mockers, and scoffers, and these men of Mars cause war, murder, and battle, they will gladly be Smiths or workers of Iron, light fingers, and liars, and great swearers of oaths in vengeable wise, and a great surmiser and crafty, he is red and angry, with black hair and little eyes, he shallbe a great walker, and a maker of swords & knives, and shedder of man's blood, a lecher, a speaker of ribaldry, red bearded round visage, and good to be a barber and letter of blood, and to draw teeth, and is perilous of his hands, and he will be rich of other men's goods. And of the body of man Mars keepeth the gall and the reins.   

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

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


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

Of her properties  
WHat man or woman that is born under Venus shall be a gay lover, pleasant, delicious, & most commonly they have black eyes, & little brows, red lips and cheeks, with a smiling cheer; they shall love the voice of trumpets, clarions, with other minstrelsy: they shall be pleasant singers, with sweet voice, full of wanton toys, plays, and scoffings: they shall greatly delight in dancing, in gambols, in leaping and springing, and will use playing at the chess, and at the cards, and tables, and desire oft to commune of lust and love, and covet of sweet meats and drinks, as wine, and be oft drunken▪ and oft desire lechery, and the beholding of fair women, and the women of men in like wise, and use dead fleshly lusts oftentimes▪ they will desire fair clothes of gay colour, and fine, with ring's of vanity, and all vain pleasure of the world, with fair and rich clothes, and pearls, precious stones, they shall love flowers with sweet smells, yet shall they be of good faith, and they shall love other aswel as themselves, they shall be liberal to their friends, they shall have few enemies, if they be brown they shallbe well proportioned of body, if they swear it is true, ye may believe them: and Venus governeth the thighs of man.   

Of the fair Planet Mercury.  

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

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

Of the Moon.  

Luna significat hominem album confectum rubore junctis superciliis, benevolum, habentem oculos non ex toto nigros, faciem rotundam, pulchram staturam, & in fancy ejus signum in initio quod crescet, significat omne quod faciendum est & in plenitudine quod distruendum quia decrescit.   
IT is to be understood that the lowest planet of the seven is named Luna, which we call the Moon, and is called feminine or female, and is called among the shepherds the Lady of the night, for the chief light and clearness that is by night, is by the presence of the Moon, for the Moon is much nearer approached unto us than any star, and therefore she gives us much more light than the stars do: and also the moon is Lady of moisture, and ruleth the sea by ebb and flood. The moon taketh her light of the Sun 22. times in a year, and also the moon is cold and moist of nature: and her colour is much fairer than silver, and her chief house is Cancer, and there is none of the other planets that is so slow and goeth so little circuit as doth the moon, and she descendeth into Scorpio, and she goeth about the xii signs in 27. days, and then changeth, and is called new:   

Of her Properties.  
Such men and women as be born under the Moon shall be lowly and serviceable, and very gentle. And if it be a maid child shall be very shamefast and womanly, and they shallbe wel-favored both man and woman, their faces shall be full and round, and they shall be very patient folks, and will suffer much wrong or they be revenged, & will be soft of speech, and very courteous, and shall live honestly with such as God shall send them, and will haunt virtuous company, they shall be well form of body, and have merry looks, and love honestly to be glad, and will live very chastely, and love greatly the virtue of cleanness both in word and deed, they hate lecherous talkers and speakers of ribaldry, their colour shall be mixed but with a little redness, they shall gladly go attired in many coloured clothes, and they shall sweat in the forehead. Also they will have a great desire to be masters and mistresses over great streams, rivers and floods, and devise many proper engines to take fish. Look what they say, it shall be true and steadfast, and they shall be very honest, and good goers on foot, and comfort sick persons, they shall love well to talk sometime of marvels, they shall not keep hatred long in their mind, they shall appease the people under colour with their communications, as well as other should do with silver. Honest women will they love, they will hate harlots and brothels, and shall nourish their children up in virtue and good manners. And the lights and the brains of man is under the governace of Luna.  
Thus endeth the seven Planets with their properties.   

Of the Physiognomy of Shepherds.  
Physiognomy of the which been spoken a fore, is a science that shepherds have to know the natural inclination of man and woman, good or evil, by divers signs on them in beholding them only. The which inclination we ought to follow if it be good, but if it be evil by virtue & strength of understanding we ought to eschew and avoid it, and to withstand the said evil inclinations. Shepherd's use this science none otherwise. The prudent, virtuous and wise man, may be of all other as touching their manners, otherwise than their signs show in their reign. Thus the things demonstred, as to vice is not in a wise man, though the sign be so, as an ale stake, or a sign is sometime hanged before a house▪ in the which oft times is no Ale. Howbeit that a man by his wisdom and understanding follow not the evil influences of the celestial bodies that be upon him, and yet he corrupteth not the signs and demonstrations of the said influences, but those signs naturally have signory on them in which they be, for to have naturally that which they signify, whether a man have them or not, wherefore shepherds say that the most part of men & women follow their natural inclinations to vice or virtue, for that the most part of them be not wise & prudent as they ought to be, and they use no virtue of their own minds, but ensue their sensuality, and by this the celestial influence of the which is showed by signs exteriors, and of such signs is the said science of Phisnomy. For the which it behoveth first to know that the time is divided into four parts, as it hath been before said, that is to wit, Prime time, Summer, Harvest, and Winter, that be compared to the four Elements, Prime time to the air, Summer to the fire, Harvest to the earth, & Winter to the water. Of the which four Elements every man and woman is form and made, and without the which none may live. The fire is hot and dry. The air is hot and moist. The water is moist and cold. The earth is cold and dry. Also some say, the person on whom the fire domineth, is choleric of complexion, which is to say hot & dry. He on whom the air domineth, is sanguine of complexion, which is hot and moist. He on whom the water domineth, is Phlegmatic of complexion, which is moist and cold. He on whom the earth domineth, is melancholy of complexion, which is cold and dry. The which complexions they know and discern the one from the other by signs which are said hereafter.    

CHAP. XLI. Of the four complexions.  
The Choleric hath Nature of fire hot and dry, and naturally is lean and slender, covetous, ireful, hasty, brainless, foolish, malicious, deceitful and subtle, where he applieth his wit. He hath wine of the Lion, that is to say, when he is drunken he chideth, fighteth, and commonly he loveth to be clad in black, russet and grey.  
The sanguine hath nature of air, hot and moist, he is large, plenteous, attempered, amiable, abundant in nature, merry, singing, laughing, liking, ruddy, and gracious. He hath his wine of the ape, the more he drinketh the merrier he is, & draweth to women, & naturally loveth high-coloured cloth.  
The phlegmatic hath nature of water, cold and moist, he is heavy, slow, sleepy, ingenious, commonly he spiteth when he is moved, and hath his wine of the sheep, for when he is drunk he accounteth himself wisest, and he loveth most green colour.  
The melancholy hath nature of earth, cold and dry, he is heavy, covetous, a backbitter, malicious and slow. His wine is of the hog, for when he is drunken he desireth sleep, and he loveth cloth of black colour.   

CHAP XLII. The judgement of man's body.  
TO come to our purpose of speaking visible signs, we will begin to speak at the signs of the head. First we advertise that one ought to beware of all persons that hath default of members naturally, as of foot, hand, eye▪ or other member, and though he be but a cripple, and specially of a man that hath no beard, for such be inclined to divers vices and evils, and one ought to eschew his company as his mortal enemy. Also shepherds say, that much and plain hair signifieth a person piteous and debonair. They that have red hair be commonly ireful and lack wit, and been of little truth. Black hair, good visage, and good colour, signifieth very love of justice.. Hard hair signifieth that the person loveth peace and concord, and is of good and subtle wit. A man that hath black hair and a red beard, signifies to be lecherous, disloyal, a vaunter, and one ought not to trust in him. The yellow hair and crisp signifieth a man laughing, mercy, lecherous and deceitful. Black hair and crisp signifieth melancholy, lechery, evil thought, and very large hanging hair, signifieth wit with malice. Great plenty of hair in a woman signifieth boisterousness and covetise. A person with great eyes is slothful, unshamefull, inobedient, and weeneth to know more than he doth: but when the eyes be mean, ne too big ne too small, and that they be not too black nor too green, such a man is of good understanding, courteous, faithful, and trusty. A person that is blear-eyed, gogled and squint, signifieth malice, vengeance, cantle, and treason. They which have great wide eyes and hath long hair on their brows and eyelids, signifieth foolishness, hard of understanding, and robust wit, and be evil by nature. The persons that have their eyes moving fast from one side unto another, and have their sight sharp and quick, signifieth fraud and theft, and is of little trust. The eyes that been black, clear and shining, been the best and the most certain, and signifieth wit and discretion, and such a person is worthy to be beloved, for he is full of truth, and of good conditions. The eyes that been ardent and sparkling, signifieth strong heat, force and puissance. The eyes that been whitish and fleshly, signifieth a person inclined to vice lechery, and full of fraud. Shepherd's say, that when a person beholdeth often as abashed, shamefast, and fearful, and that in beholding it seemeth that he sigheth and he hath small drops appearing in his ties, than it is for certain that such persons loveth, and desireth the wealth of them that they behold. But when any looketh in casting his eyes aside, as by wantonness, such persons be deceitful, and purchaseth to grieve him and such persons will dishonour women, and they ought to be taken heed of, for such looks be false, lecherous and deceivable. They that have small greyish eyes and sharp, signifieth a person melancholous, hardy, an evil speaker and cruel. And if a little vein appear between the eyes and the nose of a wench, they say it signifieth virginity, and in a man subtlety of understanding, and if it appear great and black, it signifies corruption, heat and melancholy in women, and in man rudeness and default of wit, but that vein appeareth not always. But the eyes been yellow, and have no hair on the brows, signifieth meselry and evil disposition of body. Great hairs and long, signifieth rudeness, hard engine, and lechery. The beetled brows signifieth malice, cruelty, lechery, and envy. And when the brows been thin, it signifieth subtle, engine, wit▪ and faithfulness. Hollow eyes and hanging brows, signifieth a person full of evil saying, of evil thought, a great drinker, and commonly applieth his mind to malice. A little short visage and a small neck, a little slender nose, signifieth a person of great heart, hasty and ireful A long nose and high by nature signifieth prowess and hardesse. A short raised nose signifieth hastiness lechery hardiness, and an undertaker; a hooked nose that boweth to the upper lip, signifieth malice, deceit, untruth, and lechery. A great nose and high in the midst, signifieth a wise man and well spoken A great nose with wide nostrils, signifieth gluttony and ire. A red face and short, signifieth a person full of riot, debate and disloyal. A visage, neither too short nor too long, and that is not overfat, with good colour, betokeneth a man veritable amiable, wise, witty, serviceable, debonair, and well ordered in all his works. A fat visage and full of red flesh signifieth gluttony, negligence, rudeness of wit, and understanding. A slender face and somewhat long, signifieth a person well advised in all his works by good measure. A little short visage of yellow colour signifieth a person deceiving, untrue, malicious, and full of harm. A visage long and fair, signifieth a man hot, disloyal, spiteful, and full of ire and cruelty, They that have their mouth great and wide, signifieth ire and hardness. A little mouth, signifieth melancholy, heaviness, hard wit, and evil thought. He that hath great lips, hath a token of rudeness and default of wit. Thin Lips, signifieth liquerousnesse and leasing. Teeth even set and thin, betokeneth a true lover, lecherous, and of good complexion. Long teeth and great, signifying hastiness and ire, Long ears signifieth folly, but it is a sign of good memory. Little ears signifieth lechery and theft A person that hath a good voice, well sounding; is hardy, wise and well spoken. A mean voice that is not small ne too great signifieth wit, purveiance, truth, and right wittiness. A man that speaketh hastily is of value. A great voice in a woman is an evil sign. A soft voice signifieth a person full of envy, of suspicion and leasings. An over-small voice, signifieth great heart and folly. Great voice signifieth hastiness and ire. A man that stirreth always when he speaketh, and changeth voice, is envious, nice, drunk, lewd, and evil conditioned. A person that speaketh temperately without moving, is of perfect understanding, of good condition, and of good counsel. A man with a round visage, running eyes, and yellow teeth, is of little truth, a traitor, and hath a stinking breath. A person with a long slender neck, is cruel, without pity, hasty, and brainless. A person with a short neck, is full of fraud, barate of deception, of malice, and none ought to trust in him. A person that hath a long thick neck, signifieth gluttony, force, and great lechery. A manly woman that is great & truly membered, is by nature melancholyous, valiant and lecherous. One that hath a great long belly, signifieth small wit, pride, and lechery. A little belly and large feet, signifieth good understanding, good counsel, and true. A person having large feet, high and kerbed shoulders, signifieth prowess, hardiness, hastiness, truth and wit. Shoulders sharp and long, betokeneth lechery, untruth, barate and unnatural. When the arms been so long that they may stretch to the joint of the knee, it is a token of prowess, largesse, truth, honour, good wit, and understanding: when the arms be short, it is a sign of ignorance, of evil nature, and a person that loveth debate. Long hands and slender fingers signifieth subtlety, and a person that hath desire to know many things. Small hands and short thick fingers betokeneth folly and lightness of courage. Thick and large hands, and big, signifieth force, hastiness, hardiness, and wit. Clear and shining nails of good colour signifieth wit, and increase of honour. Nails full of white spots and riveled▪ signifieth a person avaricious, lecherous, proud, and of great heart, full of wit and malice. The foot thick and full of flesh, signifieth a person outrageous, vigorous, and of little wit. Small feet and light, signifieth hardness of understanding, and little truth. Feet flat and short, signifieth an anguishous person, of small wisdom and uncurtesie. A person that goeth a great pace is great of heart, and despiteful. A person that maketh small steps and thick, is suspicious, full of envy, and evil will. A person that hath a small flat foot, and casteth as a child, signifieth hardiness and wit, but the said person hath divers thoughts. A person that hath soft flesh, too cold ne too hot, signifieth a well disposed person, of good understanding and subtle wit, full of truth, and increasing of honour. A person that laugheth gladly, and hath green eyes, is debonair of good wit, true, wise, and lecherous. The person that laugheth faintly, is slothful, mellancholious, suspicious, malicious and subtle.  
Shepherd's say, for that there are divers signs in a man and woman, and that they be sometime contrary one to the other, one ought to judge for the most part after the signs in the visage. First of the eyes, for they be truest, they say also God form no creature to inhabit the world wiser than man, for there is no condition in a beast but is comprehended in man. Naturally a man is hardy as the Lion, true and worthy as the Ox, large and liberal as the Cock, avaricious as the Dog, and asper as the Hart, debonair and true as the Turtle, malicious as the Leopard, prevy and tame as the Dove, dolorous & guileful as the Fox, simple and debonair as the Lamb, shrewd as the Ape, light as the Horse, soft and pitiful as the Bear, dear and precious as the Elephant, good and wholesome as the Unicorn, vile & slothful as the Ass, fair and proud as the Peacock, gluttonous as the Wolf, envious as the Bitch, inobedient as the Nightingale, humble as the Pigeon, fell & foolish as the Ostrich, profitable as the Pismire, dissolute and vagabond as the Goat, spiteful as the pheasant, soft and meek as the Chicken, movable and varying as the Fish, lecherous as the Boar, strong and puissant as the Camel, traitor as the Mule, advised as the Mouse, reasonable as an Angel: & therefore he is called the little world, for he participateth of all, or he is called all creatures: for as it is said, he participateth and hath condition of all creatures.   

CHAP. XLIII Shepherds practise that quadrant of the night, as ye may see by this figure.  
BY this figure one may know the hours by night as followeth, let the Star be known we call the pommel of the sky, right under is the summer, at the hour of midnight, & the place on the earth against the star that we call the Angel of the earth. When we will see it at eye we behold our Pommel, and I behold under this cord and the nether end of my cord is the angle of the earth, and the Sun is right under it. The long line that traverseth the star of the figure, that is the pommel of the skies, serveth for two hours, and the small lines for one hour. But yet serve lines as the changing of the star that signifieth midnight, & consequently the other hours for the long hours serve to a month, and the small to fifteen days. Let the cord be stretched, that it be seen over the pommel, note some star under the cord, that may be always known, and that shall be it that always shall show us the hours of the night. After imagine a circle about the pommel, and distance of the star marked, in which circle be imagined the lines or semblable distances, as in the figure. As many distances as the marked star shall be before the cord, so many hours shall there be before midnight, and as many as shallbe behind the cord, so many hours be after midnight. It must be known that the star marked changed the place in xv. days, by the distinction of an hour, in a month of two. Wherefore it behoveth to take midnight in xv▪ days further by the distance of an hour, and in a month of two, and in two months of four, and in three months of six, so as in six months the star marked that was right under the pommel shall be right over, and in other six months it will come to the point where as it was first marked, and this said marked star one ought not to change, but aught to choose it among many for the most knowledgable, and for the most to be found among other.  

By this present figure, shepherds know by night in the fields all seasons, what time and hour it is, be it before midnight or after.  
The xxiv. letters without the figure, be for the xxiv. hours of a natural day, and the xii. within been for the xii. months. The star in the midst is the pommel of the skies, with the which it behoveth to know one that is next it, which shall be a marked star, and it by the which one may know the hour in the manner as afore is said, in taking midnight in fifteen days, further more by the distance of an hour.  
FOr to know by night the place against midday as of midnight, the high Orient, and the high Occident, the low Orient, & the low Occident, and the place in the sky, over against which every sign riseth. Shepherd's useth this practice. They hang a cord that is made steadfast above and beneath▪ then another with a plomb, that descendeth till it be time for to stay it that they may be a little distance one from another, so that one may see the star of the pommel right under the two cords at once, than they stay the cord with the plomb above, or beneath. Now who that will see midday directly be it night or day, go on the other side the cords, and thou shalt see the place against midday. Then come on the first side, & thou shalt see the place against midnight though it be day. For the highest point of the Zodiac in the longest day of Summer let the Sun be seen under the two cords at the hour of midday, and that he be so near that he touch the cords, and mark in the cord toward the Sun, the height that he hath seen it, then by night mark some stars that one may always know on, in the same place is the passage of the solstice of Summer. And when the days be at the shortest, the star which we see at midnight in the said point of midday, been directly they that be next to the solstice of Summer, that which hath the sign next toward orient is Cancer, and the sign next toward Occident is Gemini. And it is said from the height of the solstice of Summer, one may practise the low solstice of Winter, the which we see on the midday, when the day is at the shortest over the place against midnight, and his next sign toward Orient is Capricorn, and that toward Occident is Sagittarius. One may mark the high Orient or the low, but it behoveth that it be when the days be at the longest or shortest & the distance between the two Orients divided into six equal parts, by each riseth two signs, by the nearest part of the high Orient, riseth Gemini and Cancer, by the second Taurus and Leo, by the third Aries and Virgo, by the fourth Pisces and Libra, by the fifth Aquarius and Scorpio, by the sixth more near the Occident Capricornus and Sagittarius, and divers other things which may be practised on the sky.    

CHAP. XLIV. Of divers impressions that Shepherds see in the night in the air.  
Shepherds that lieth by night in the fields, seeth many & divers impressions in the air, and on the earth, which they which lieth in their beds see not. Sometime they have seen in the air a manner of Comet, in form and fashion of a Dragon, casting fire by the throat. Another time they have seen fire leaping in manner of Goats, that leapeth without long during. And other times a white impression, the which appeareth always by night and at all hours, which they call the highway to St. james in Calais.  

The flying Dragon, Goats of the fire leaping, the highway to St. James in Calais.  
 
Other impressions there be, as flames of fire that mounteth. Other as flaming of fire that goeth sideway. Other as still fire that bideth long. Other there is that maketh great flames and bideth not long. Others also as candles, sometime great and sometime little, and this they see in the air and on the earth. Another Comet they see falling as an ardent spear.   

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

Stars erraticks, Comet tailed, flying star, Pillar ardent, star tailed, Star haired, Star bearded.  
 
Quatuor his casibus sine dubio cadit adulter,  
Aut hic pauper erit, aut subito morietur,  
Aut cadit in causam qua debet judice vinci.  
Aut aliquod membrum casu, vel crimine perdet.   

Of a thunder-stone that fell in the Duchy of Ostrich.  
Howbeit that the impressions before seem things marvellous to people that have not seen them, they say that it is in part impossible, Know they and other, that in the year of our Lord Mxcii. the seven. day of November, a wonder happened in the Earldom of Ferrare in the Duchy of Ostrich, near a town named Euszheim, where that day was great thunder and orage. In the plain fields nigh the said town fell a stone of thunder, which weighed two hundred and fifty pound and more. Which stone to this present time is kept in the said town, and every man and woman may see it that will. Of which stone followeth an Epitaph.  

Here followeth the Epitaph of the Thunder-stone.  
VIr legat antiquis miracula facta sub annis,  
Qui volet, & nostros comparet inde dies,  
Visa licet fuerint portenta, horrendaque monstra,  
Lucere coelo, flamma, corona, trabes,  
Aster diurna, faces, temo, & telluris hiatus,  
Et bolides, typhon, sanguineusque polus,  
Circulus, & lumen nocturno tempore visum,  
Ardentes clipei, & nubigenaeque ferae  
Montibus & visi quondam concurrere montes,  
Armorum & crepitus, & tuba terribillis,  
Lac pluere coelo visum est, frugesque calybsque  
Ferrum etiam, & lateres, & caro, lana, cruor,  
Et sexcenta aliis ostensa à scripta libellis,  
Prodigiis ausim vix simulare novis,  
Visio dira quidem Frederici tempore primi,  
Et tremor in terris, lunaque, solque triplex,  
Hinc cruce signatus Frederico rege secundo,  
Exidit in scriptis grammate ab imbre lapis,  
Austria quem genuit senior Fredericus, in agros  
Tertius hunc proprios, & cadere arva videt,  
Nempe quadragintos proh mille peregerat annos,  
Sol noviesque decem signiferatque duos,  
 
Septem praeterea dat idus metuenda Novembris,  
Ad medium cursum tenderat illa dies,  
Cum tonat horridum crepuitque per aera fulmen  
Multisonum, hic ingens concidit atque lapis  
Cui species delite est aciesque triangula, obustus  
Est color & terrae forma metalligerae,  
Missus ab obliquo fertur, visusque sub auris  
Saturni qualem mittere sydus habet.  
Senserat hunc Enszheim sunt gaudia sensit in agros  
Illic insiluit depopulatus humum,  
Qui licet in partes fuerat distractus ubique,  
Pondus adhuc tamen hoc continet ecce vides,  
Qui mirum est potuisse hyemis cecidisse diebus,  
Aut fieri in tanto frigore congeries,  
Et nisi anaragore referant monimenta, molarem  
Casurum lapidem credere & ista negem,  
Hic tamen auditus fragor undique littore Rheni  
Audiit hunc uti proximus alpicola.     

CHAP. XLV. How the year goeth about by xii. months, and how a man waxeth in xii. ages of his life.  
WE should believe that it is certain true, that the xii months and seasons changeth xii. times the man, even as the xii. months' changeth them in the year twelve times, as every one after other by the course of nature, and so man's life changes every six year, and so after that forth to twelve ages, & every age lasteth six year, and so twelve times six makes lxxii. and so long every man may preserve his body without sickness, if they keep themselves well in youth, by good diet and good governance, for ye know well that many men slay themselves, and die long ere they should do, as by surfeits, over salt meats, over-cold meats, or too hot in operation, contrary to their complexion, or by taking great heat, and after great cold, or by evil airs, or by taking of thought, or by great wet, going in the rain, or going wetshod, or overmuch using the company of women, or by fight in his youth & losing some of his blood, or by great anger, or by falls or burdens, or by too great study overreaching his mind. These with many other, men may alter their complexion, and shorten their lives, and all for lack of good governing in their youth. And they that live till lxxii. is by their good living and diet. Then may they live in decrepit till lxxx. or an hundred years, but few passeth that. All is God's ordinance, to lengthen and shorten their days at his pleasure.  
  

CHAP. XLVI. Of the commodities of the twelve months in the year, with the twelve ages of man.  

January.  
The first month is January, the child is without might until he be six years old, he cannot help himself.   

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

March.  
March is the budding time, and in that six years of March the child waxeth big and apt to do service, and learn science from twelve to sixteen, such as is showed him.   

April.  
April is the springing time of flowers, and in that six years he groweth to man's state in height and breadth, and waxeth wise and bold, but then beware of sensuality, for he is xxiv.   

May.  
May is the season that flowers been spread, and be then in their virtue, with sweet odours. In these six years he is in his most strength, but then let him gather good manners betime, for if he tarry passed that age, it is hap if ever he take them, for than he is xxx. years.   

June.  
In june he begins to close his mind, then waxeth he ripe, for than he is xxxvi. years.   

July.  
In july he is xlii. and begins a little to decline, and feeleth him not so prosperous as he was.   

August.  
In August he is xlviii. and then he goeth not so lustily as he did, but studies how to gather to find him in his old age, to live more easily.   

September.  
In September he is liv. year, he than purveyeth against winter, to cherish himself withal, and keep near together the goods he got in his youth.   

October.  
Then is a man lx. years' full, if he hath aught, he gladdeth, and if he hath nought, he weepeth.   

November.  
Then is man lxvi. he stoopeth and goeth softly, and loseth all his beauty and fairness.   

December.  
In December is man lxxii. years, than had he rather have a warm fire than a fair Lady, and after this age he groweth decrepit to wax a child again, and cannot wield himself, and then young folk be weary of his company, but if they have much goods, they been full evil taken heed of.    

CHAP. XLVII. Of an assault against a Snail.  

The woman speaketh with an hardy courage.  
GO out of this place thou ugly beast,  
Which of the Vines the burgening doth eat,  
And buds of trees both more and least,  
In dewy mornings 'gainst the wet.  
Out of this place, lest I thee sore beat  
With my distaff between thy horns twain,  
That it shall sound into the realm of Spain.   

The men of arms with their fierce countenance.  
Horrible Snail, lightly thy horns down lay,  
And from this place, out fast look that thou rin,  
Or with sharp weapons we will thee fray.  
And take the castle that thou liest in.  
We shall flay thee out of thy foul skin  
And in a dish with Onions and Pepper,  
We will thee dress, and with strong Vinegar.   

There was never yet any Lombard,  
That did thee eat in such manner of wise,  
And break we shall thy house strong and hard,  
Wherefore get thee hence by our advice.  
Out of this place of this rich edifice,  
We thee require if it be thy will,  
And let us have this tower that we come till.   

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

CHAP. XLVIII. Here followeth the meditations of the passion of our Lord Jesus Christ, that Shepherd's and simple people ought to have in hearing the divine service.  
IT behoveth for to think afore the beginning of Matins on the words that jesus said in the garden, the night afore that he took his blessed passion, Father if it be possible transport from me this benefice. How be it my will be not done, but thine, and that in so saying, he suffered so great pain, that he sweat drops of blood, in such abundance, that it ran down to the ground.  
And at Matins time it behoveth to think how as the traitor Judas approached him to our Lord, and kissing him said, Ave rabbi. I salute thee Master. And that the meek and benign jesus withdrew not his visage from the traitor, and how he suffered himself to be taken and bounden as a thief, and cast to the earth, reviled, spitten on, and left of his disciples and servants. At Lands, it behoveth to think and consider, jesus being in the house of Annas, and after in the house of Caiphas dispyteously beaten, blasphemed, stretched, and bespitten in his most precious visage, his eyes bounden, and after trodden under foot inhumanely.  
At Prime it behoveth to think how as jesus was led from the house of Caiphas to Pilate, and the beat that he had. And how Pilate examined him of that they had wrongfully accused him of, and how he was cruelly beaten at a pillar before a great multitude of people, and crowned with thorns.  
At Tierce it behoveth to think how jesus was presented before the people with a crown of thorns, clothed with a mantle of purple, and the cursed people cried Crucifige, Crucifige eum. And how Pilate condemned him to the most bitterfull death, and how he bore the heavy cross upon his sacred shoulders.  
At noon it behoveth to think how jesus was lead to the mount of Calvary, shedding his precious blood, and how he fell divers times under his Crosse. And how he was nailed with great blunt nails, and the dolour that he suffered when it was let fall into the morteis. And think also of the dolours of his sorrowful mother.  
At high noon it behoveth to think what dolour he was in when he said, my God, my God, wherefore hast thou left me. And when he said, I thirst, they gave him vinegar and gall mingled, and how he abode the death, after sighs made, he gave up the ghost to God his father. And how his mother had great sorrow also.  
At Evensong it behoveth to think how jesus had his side opened with a spear, and how he hung dead on the Cross full of wounds from the top of his head to the soles of his feet, and he taken down, and how his mother laid him on her lap weeping.  
At Complyne think how jesus was wounded and laid in sepulture, and kept of the jews to the end that he should not rise.  
Clerks and lay people ought to think on these, or they go to Matins.   

CHAP. XLIX. The saying of a dead man.  

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

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

Now intent,  
For to amend.   

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

CHAP. L. How every man and woman ought to cease of their sins at the sounding of a dreadful horn.  
 

HO, ho, you blind folk darkened in the cloud  
Of ignorant fumes, thick and mystical,  
Take heed of my horn, toting all aloud.  
With boisterous sounds, and blasts Boreal,  
Giving you warning of the judgement final,  
The which daily is ready, to give sentence  
On perverse people, replete with negligence.   

Ho, ho betime, or that it be too late,  
Cease while ye have space, and portunate.  
Leave your follies, or death make you chekmate.  
Cease your ignorant incredulity,  
Cleanse your thoughts of immundicity.  
Cease of your pecunial pensement,  
The which defieth your intendment.   

Ho, ho people, infect with negligence,  
Cease your sins, that manifold cruelties.  
Dread God your maker, and rightwise sentence.  
Cease your blindness, of worldly vanities,  
Lest he you smite with endless infirmities,  
Cease your covetise, gluttony, and pride,  
And cease your superfluous garments wide.   

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

Flee faint falsehood, fickle, fuol and fell,  
Flee fatal flatterers, full of fairness,  
Flee fair feigning fables of favell.  
Flee folks fellowship frequenting falseness.  
Flee frantic facers, fulfilled of frowardness,  
Flee fools fallacies, flee fond fantasies,  
Flee from fresh fables, feigning flatteries.  
  
Thus endeth the horner.   

CHAP. LI. To know the fortunes and destinies of man born under the xii. signs, after Ptolomeus prince of Astronomy.  
Prince of Astronomy Ptolomeus.  
TO know under what planet a man or a woman is born, it is needful to wit that there is seven planets on the sky, that is to say, Sol Venus, Mars▪ Mercurius, jupiter, Luna, and Saturnus. Of the seven planets, is named the seven days of the week, for every day hath his name of the planet reigning in the beginning of it. The ancient Philosophers saith that Sol domineth the Sunday, the cause is (they say for the Sun among other planets is most worthy, wherefore it taketh the worthiest day, that is Sunday. Luna domineth the first hour of Monday. Mars the first hour of Tuesday. Mercurius of Wednesday. jupiter for Thursday. Venus for Friday, and Saturnus for Saturday. The day natural hath xxiv. hours, and every hour reigneth a planet.  
It is to be noted, that when a man will begin to reckon at Sunday, he must reckon thus, Sol, Venus, Mercurius, Luna, Saturnus, jupiter, Mars.  
And when the number is failed, he must begin at the hour that he would know what planet reigneth. The Monday he ought to begin at Luna, the Tuesday at Mars, the Wednesday at Mercury, the Thursday at jupiter, the Friday at Venus, the Saturday at Saturnus. And ever when the numbers of the planets is failed, he must begin by order as it is aforesaid.  
Also it is to be noted, that the Greeks beginneth their day in the morning. The jews at noon. And the Christian-men at midnight, and there we ought to begin to reckon. For at one of the clock on Sunday in the morning reigneth Sol, at two reigneth Venus, at three reigneth Mercurius, at four reigneth Luna, at five Saturnus, at six jupiter, at seven Mars, at eight begin again at Sol, at nine, at Venus, at ten Mercury, and consequently of the other by order in order in every hour.  
When a child is born, it is to be known at what hour, and if it be in the beginning of the hour, in the midst, at the end. If it be in the beginning, he shall hold of the same planet and of the other before. If it be in the midst, it shall hold of that only. If it be born in the end, it shall hold of the same, and of that that cometh next after, but nevertheless the planet that it is born under, ne shall not domineth other, and that of the day shall be above it, which is the cause that a child holdeth of divers planets, and hath divers conditions. He that is born under Sol shallbe prudent and wise, a great speaker, and that which he praiseth he holdeth virtuous in himself. Who that is born under Venus is loved of every man, good to God-ward and regular. Who that is born under Mercury is well bearded, subtle, mild, veritable, and is not most prudent. Who that is born under Luna, hath an high forehead, ruddy, merry visage, shamefast, and religious. Who that is born under Saturn is hardy, courteous of living, & is not avaricious. Who that is born under jupiter is hardy, fair visage and ruddy, chaste and vagabond.  
Who that is born under Mars is a great speaker, a liar, a thief, a deceiver, big, and ofred colour.  
They that will know of this more evidently, let them turn to the properties of the seven Planets afore rehearsed.   

CHAP. LII. A prologue of the Author upon the twelve signs.  
 
I Considering the course of the Celestial bodies and the puissance of the high God Omnipotent, the which hath made the Sun to shine upon the good and evil that governeth all things contained in the firmament, and on the earth, have taken on me to indite this little treatise, for to instruct and endoctrin the people not lettered. First, to know God their maker. Secondly to govern their bodies, and eschew infirmities. And thirdly, to know the course of the firmament, and of the celestial bodies contained in it, with the disposition of the seven. Planets But who that will know his properties, ought first to know the Month that he was born in, and the sign that the Sun was in the same day, I will not say that such things shallbe, but that the signs have such properties, and is the will of God. After Poets and Astronomers Aries is the first sign, that showeth the fortunes of men and women, as saith Ptolomeus.  

The first sign of Aries.  
I Find that he which is born in the sign of Aries, from mid March to mid April, shall be of good wit, and shall neither be rich ne poor, he shall have dama●● by his neighbours, he shall have power over dea●●●lkes goods, he shall be soon angry, and soon appeased, he shall have divers fortunes & discords, he will desire doctrine, and haunt eloquent people, and shall be expert in many degrees, he shallbe a liar, and unsteadfast of courage, and will take the vengeance on his enemies, and he shallbe better disposed in youth in all things, than in age, unto xxxiii. year he shall be a fornicator, and shallbe wedded at xxv. year, and if he be not, he shall not be chaste▪ he shall be a mediator for some of his friends, and will gladly be busy in the needs of other, he shallbe awaited to be damaged, he shall have a sign in the shoulder, in his head, and in his body, yet he shall be rich by the deaths of other: his first son shall not live long, he shallbe in danger of four footed beasts, he shall have great sickness at xxiii. year, and if he escape, he shall live lxxxv. year after Nature.  
The woman that is born in this time shallbe ireful, and suffer great wrongs from day to day, she will gladly make leasings, and shall lose her husband and recover a better, she shall be sick at five year of age, and at xxv. she shallbe in great danger of death, and if she escape she shallbe in doubt till xliii. year, and shall suffer great pain of the head. The days of Sol and Mars to them shallbe right good, and the days of ●upiter shallbe contrary to them, and aswell the men as the women shallbe semblable to the Sheep, that every year loseth his fleece of wool, and within short space recovereth it again.   

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

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

Of the sign of Cancer.  
NExt after, he that is born under the sign of Cancer, from mid june to mid july, shallbe very avaricious, and of equal stature, he will love women, he shallbe merry, humble, good, wise, and well renowned, he shall have damage by envy, he shall have the money of other in his guiding, he shall be a conductor of other folk's things, he shall have strife and discord among his neighbours, and will avenge him on his enemy, by his arrogance ma● shall mock him, he shall have often great fear on the water, he will keep his courage secretly in himself, and shall suffer dolour of the womb, he shall find hidden money, and labour sore for his wife, he shall see his peril in a certain year, the which shallbe known of God, his favour shall decrease, at xxxiii. year he shall pass the sea, and shall live lxx. year after nature, and fortune shall be agreeable to him.  
The woman that shallbe born in this time shallbe furious, incontinent, angry and soon appeased, she is nimble, serviceable, wise, joyous, and shall suffer many perils; if any person do her any service, she will recompense them well, she shall be labouring and take great pain unto xxx. year, and then she shall have rest, she shall have many sons, she must be wedded at xiv. year: honours and gifts shall follow her, she shall have wounds and be whole thereof, and shall have peril of waters, and shallbe hurt in a secret place, she shall be bitten of a dog, and shall live lxx. year after nature. The days of Jupiter, Venus and Luna, to them been right good, and the days of Mars right evil, and aswell the man as the woman shall have good fortunes and victory over their enemies.   

Of the sign of Leo.  
AS we read he that is born under the sign of Leo, from mid july to mid August, shall be fain and hardy, he shall speak openly and shall be merciful, he shall weep with the weepers, and shallbe arrogant in words, he shall have a peril in certain time, and at xxx. year he shallbe awaited to be damaged, but he shall eschew that peril, his benefits shall be in great, he shall be honoured of good folk, and obtain his enterprise, he shall have goods by temporal services, he shall be ingrate to thiefs, and shallbe great and puissant, he shall have charge of the commonalty, and as much as he loseth he shall win, he shall come to dignity and shall ●e amiable, he shall take fortune of three wives, he will go often on pilgrimages and suffer pain o● the sight, he shall fall from high, and be fearful of water, he shall find hid money, at viij. year of age he shall be sick, also he shallbe in peril and doubt of some great Lord, and at xxxvi. year he shallbe bitten of a dog, and be whole with great pain, and shall live lxxxiv. year after nature.  
The woman that shallbe born in this time shall be a great liar, fair, well spoken, merciful, pleasant, and may not suffer, ne see men weep, she shall be meek, her first husband shall not live long, she shall have pain in her stomach she shallbe awaited of her neighbours, at xvii. year, and live to great riches, she shall have children of three men, she shall be amiable, and have the bloody flux, and shall be bitten of a dog, she shall fall from high, and live lxxvii. year after nature. The days of Mercury, Sol, and Mars, to them be right good, the days of Saturn been contrary, and as well the man as the woman shallbe hardy, great quarrellers, and merciful.   

Of the sign of Virgo.  
OF the sign of Virgo, I find that he which is born from mid August to mid September shall, gladly commend his wife, he shallbe a great house-houlder, ingenious: he shallbe solycitous to his work he shall be shamefaced & of great courage, and all that he seeth he shall covet, in his understanding, he will be soon angry, and surmount his enemies. Scarcely shall he be a while with his first wife, he shallbe fortunate at xxxi. year, he will not hide that that he hath, and shallbe in peril of water, he shall have a wound with iron, and shall live lxx. year after nature.  
The woman then born shall be shamefaced, ingenious, & will take pain, and aught to be wed at xxii. year, she shall not be long with her first husband. Her second husband shall be of long life, and shall have much good by another woman, she shall fall from high, her life shall be in peril and shall die shortly, she shall suffer dolour at x. year, if she escape those dolours, she shall live lxx. year after nature, she shall bring forth virtuous fruit, and every thing shall favour her, she shall rejoice in divers fortunes. The days of Mercury and of Sol, shall be right good for them, and the days of Mars shall be contrary. And as well the man as woman shall suffer many temptations, so that with great pain they many resist them, they shall delight to live in chastity, but they shall suffer much, wheresoever it be.   

Of the sign of Libra.  
AMong planets Libra ought to be remembered, for he that is born from mid September to mid October, shall be right mightily praised and honoured in the service of Captains, he shall g●e in unknown places, and shall get in strange lands▪ he shall keep well his own, if he make not relevation by drink, he will not keep his promise, he shall be envied by silver and other goods, he shall be married, and go from his wife, he shall speak quickly and shall have no damage among his neighbours, he shall have under his might the goods of dead folk, and shall have some sign in his members. Oxen, horse, and other beasts shall be given to him, he shall have damage and injury, he shall be enriched by women, and experiment evil fortunes, many shall ask counsel of him. He shall live lxx. year after nature.  
The woman that is born in this time shall be amiable and of great courage, she will anounce the death of her enemies, and shall go in places unknown, she shall be debonair and merry, rejoice by her husband, if she be not wedded at xiii. years he shall not be chaste, and shall have no sons by her first husband, she shall go many pilgrimages, after xxx year she shall prosper better and have great honour and praise, then after she shall be greevously sick, and shall be brent in the feet about xii. year of age, and shall live lx. year after nature. The days of Venus & of Luna for them been right good, and the days of Mercury contrary. And aswel the man as the woman shall be in doubt unto the death, and there is doubt in the end.   

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

Of the sign of Sagittarius.  
YE ought to know that he which is born under Sagittarius, from mid November to mid December, shall have good effect, and shall have mercy of every man the which he seeth, he shall obtain and have by revelation, he shall go far to desert places unknown and dangerous, and shall return with gains, he shall see his fortune increase from day to day, he will not hide that that he hath, he shall have some signs in his hands or feet, he shall be fearful, at xxii. year he shall have some peril, he shall pass the sea to his lucre, and shall live lxxxii. year and viij. months after nature.  
The woman that is born in this time shall love to labour, she shall have divers thoughts for strange strifes, and may not see one weep, she shall have victory over her enemies, she shall spend much silver by evil company, she shall be called mother of sons, and shall suffer many evils, she shall take great pain, to the end that she may have goods of her kinsmen. She ought to be married at xiii. year, and she shall have pain in her eyes at xiv. year, and shall have great joy at xviii▪ year she shall suffer dolour by envy, and shall be separate from joy, and shall live lxxii. year after nature. The days of Venus and Luna been right good, the days of Mars and Saturn been evil, and as well the man as the woman, shall be inconstant and unstable in deeds, they shall be of good conscience and merciful, better to strangers then to themselves, and they will love God.   

Of the sign of Capricornus.  
HE the which is born under Capricornus, from mid December to mid january, shall be iracundious, a fornicator, a liar, and shall be always labouring, and shall be nourished with strange things, he shall have many crimes and noises, he shall be a governor of beasts with four feet, he shall not be long with his wife, he shall suffer much sorrow and heaviness in his youth, he shall leave many goods and riches, he shall have a great peril at xuj. year, shall be of a great courage, he shall haunt honest people, and shall be rich by women, and shall be conductor of maidens, his brethren will make divers espying upon him, and he shall live lxx. year and four months after nature.  
The woman that is born in this time shall be honest and fearful, she shall surmount her enemies, and have children of three men, she will go many pilgrimages in her youth, and after have great wit, she shall have great goods, she shall have pain in her eyes, and shall be in her best estate at xxx. year, and shall live lxx. year and four months after nature. The days of Saturn and of Mars to them been good, the days of Sol been contrary. And both man and woman shall be reasonable and envious.   

Of the sign Aquarius.  
THe man that is born under the sign of Aquarius, from mid january unto mid February, shall be lovely and ireful, he will not believe in vain, he shall have silver, at xxiv year he shall be in estate, he shall win where he goeth, or he shall be sore sick and shall be hurt with iron, he shall have fear on the water and afterward shall have good fortune, and shall go into divers strange countries. The woman that is born in this time shall be delicious, and have many noises for her children, she shall be in great peril, at the age of xxiv year▪ she shall be in felicity, she shall have damage by beasts with four feet, she shall live lxxvii▪ year after nature. The days of Venus and of Luna be right good for them, the days of Mars and Saturn been contrary: and both the man and the woman shall be reasonable, and they shall not be over rich.   

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

CHAP. LIV. Here after followeth the ten Christian Nations.  
I Pretend in this little treatise to speak of divers Christian nations, the which be divided in x. of the which I will declare as I have found written in the latin tongue, and will redige it to our English maternal, as Shepherds speaketh in the fields, after the capacity of mine understanding. And if in so doing I have erred, I require all other Shepherds for to excuse my youth, and to amend where as I have made default. And where as I have failed, I submit me unto amendment: for against amends no man may be.  

The first Nation is of Latins.  
IN the Nation of Latins, for the superiors is the Emperor, and many Kings. That is to wit, the most Christian & redoubted King of England and of France, with many noble Dukes, Earls, Viscountes, Barons and Knights, and is the nation most resplendishing of all other in honour, force and chivalry. In the nation of Spain been the Kings of Castille, of Arragon, of Portugal of Navarre, and other Lords. In the Nation of Italy is the King of Cicile, and the King of Naples, and many other Lords, as of Venice, Florence, and Gaone. In Almaigne beside the Emperor is divers Kings, as of Scotland, Hungary, Boheme, Poloney, Asia, Fryse, Ruisse, Hornegy, Almacie and Croacy, and many other Lordships that been under the obedience of the Catholic Church.   

The second nation is of Greeks.  
HOrace complaineth speaking of this nation of Greece, for the vexation that it hath had in times past. The Greeks have the Patriarch of Constantinople, Archbishops and Abbots to the spiritualty, and to the temporalty, Emperors, Dukes, and Earls. They be now but of small number, for Agariens and Turks have taken the greatest part of Greece, the which part obeyeth not the catholic Church for their error. They been condemned by the Church for that they say. Spiritus Sanctus non procedit a filio   

The third Nation is of Armenians.  
WE read that the Nation of Armenians is nigh Antioch, they use all one language in the divine service and in holy scripture, as who should sing English in the Church, and both the men and women understand all. They have their Primate, which they call Catholic, to whom they obey as to the king in great devotion and reverence. They fast the Lent and eat no fish, and they drink no wine, and eat flesh on the Saturday.   

The fourth Nation is of Georgians.  
THis Nation is called Georgians of St. George, of whom they bear the Image in battle, and he is their Patron. They been in the parts Oriential and been strong and delicious, half Persians and half Assyrians, and they speak foul and foolish language, and make their sacraments as the Greeks. The priests have their crowns round raised on their heads, and the clerks have them square. When they go to the holy Sepulchre they pay no tribute to the Saracens, they enter into jerusalem, their standards displayed, for the Saracens feareth them, the women use armours as the men. When they write to the Sultan, incontinent that which they demand is granted them.   

The fifth Nation is of Assuriens.  
I Find also by writing, that the Nation of Suriens hath taken the name of a city named Sur, the which is the most eminent, and most upholden among all other cities and towns of the country of Surrey. These people for their vulgar and common speech speaketh the language Sarazionis, their holy scriptures, divinities, and offices of the service in the Greek. They have the Bishops, & keep constitutions of the Greeks and obey them in all things. They sacrifice with raised bread, and have opinions of the greeks as the Latins. There be some Christian men in the holy land that ensueth them, and been called Samaritans, which were converted in the time of the Apostles, but they be not perfect Christian men.   

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

The seventh Nation is of Prester John's land in Indie.  
THen is the land of Indie whereof Prester john is. For his might is so great that it exceedeth all christendom. This Prester john hath under him lxx. kings, the which do to him obeisance and homage, and when he rideth about his country he maketh to be borne afore him a Cross of wood. And when he will go to battle he maketh two to be borne before him, one of gold, and the other of precious stones, and in that land is the body of St. Thomas the Apostle buried in a Tomb of stone, and one of his hands is out of the Tomb, and that hand every body may see that goeth thither.   

The eight Nation is of Jacobites.  
FOllowing after the Nation of jacobits, the which been named St. james the disciple of Alexander the Patriarch. These jacobites have taken and occupied a great part of Asia, in the parts Occidental, and the land of Mambre that is in Egypt, and the Land of Ethiopians unto Indie, with more than xx. Realms. The children of that Country be circumcised and baptised with an hot iron, for they have printed the Character of the Cross on their foreheads, and on other parts of the body, as on the arms and the breast▪ they shrive them only to God, and not to the priests. In this Province the Indians, and Agarenoriens say that jesus Christ hath only but the nature divine. Some among them speaketh the language of Called and Araby, and divers other that speaketh other languages, after the diversities of nations, They were condemned at the council of Calcedony.   

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

The tenth Nation of Moroniens.  
RObust is the Nation of Moronyens, called of an heretic of Morone. They put in jesus Christ (one understanding and one will) they inhabit in Libya in the province of Venice, and be a great number, they use specially bows and arrows, and they have bells, Their bishops have rings, Mitres, and Crosses as the Lattines: they use the letter of Caldee in their divine scriptures, and in their vulgar speech they use the letter of Araby. They have been under the obedience and lordship of the most holy and sacred Church Romain; their Patriarch was at the general council of saint john de Latran, celebrate at Rome under Pope Innocent the third, but since then they be returned. They were first condemned at the council of Constantinople, and since been returned to the obedience of the Roman Church, and yet returned again to their false and evil opinions wherein they persevere.    

CHAP. LV. Here beginneth a few proverbs.  

THese proverbs be good to mark,  
The which followeth in this book:  
Be thou never so great a clerk,  
Disdain not on them to look.   

The first is, man be content,  
As God hath set thee in degree:  
Each man may not have land and rent,  
It were not convenient so to be.   

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

He that hath a penny in his purse,  
If he the right way of God's law hold,  
He shall come to heaven as soon I wusse  
As a King▪ that weareth on a crown of gold.   

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

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

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

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

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

I read you work by good counsel,  
For that man is worthy to have care,  
That hath twice fallen into a well,  
And yet the third time cannot beware.   

Say that a friar told you this,  
He is wise that doth forsake sin:  
Then may we come to heaven's bliss,  
God give us grace, that place to win.  
  

O Ye Clerks famous and eloquent,  
Cunning is caught by reading and exercise,  
Of noble matters full exc●llent  
And remembreth what Solomon saith the wise,  
That praiseth business, and idleness doth despise▪  
And saith, he that many books doth read and see,  
It is full likely wisdom have shall he.   

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

And remember readers, where ever ye go,  
That Honey is sweet, but cunning is sweeter,  
Caton the great Clerk, sometimes said so,  
How gold is good, and learning much better,  
Yet many full good be, that never knew letter.  
And yet virtuous, none can be of living,  
But first of Priests and Clerks, they must have learning.   

Wherefore with patience▪ ay you all desire,  
Beware of the rising of false heresy:  
Let every perfect faith set your hearts afire,  
And the chaff from the corn clean out to try.  
They that believeth amiss, be worthy to die.  
And he is the greatest fool in this world iwis:  
That thinketh no man's wit so good as his.   

Thus endeth the Shepherd's Calendar  
Drawn into English to God's reverence.  
And for profit and pleasure shall Clerks to cheer,  
Plainly showed to their intelligence,  
Ours is done, now readers do your diligence.  
And remember that the Printer saith to you this,  
He that liveth well may not die amiss.  
  
FINIS.