B 960552
WRIGHT
POPULAR TREATISES ON SCIENCE WRITTEN DURING THE
MIDDLE AGES, IN ANGLO-SAXON, ANGLO-NORMAN, AND ENGLISH
POPULAR TREATISES ON SCIENCE
WRITTEN DURING THE
MIDDLE AGES.
Historical Society of Science.
POPULAR TREATISES ON SCIENCE
WRITTEN DURING THE
MIDDLE AGES,
IN
ANGLO-SAXON, ANGLO-NORMAN, AND ENGLISH.
EDITED FROM THE ORIGINAL MANUSCRIPTS BY
THOMAS WRIGHT, Esq., M.A., F.S.A.,
=
OF TRINITY COLLEGE, CAMBRIDGE,
MEMBER OF THE ROYAL SOCIETY OF NORTHERN ANTIQUARIES OF COPEN-
HAGEN, HONORARY MEMBER OF THE SOCIETY OF ANTIQUARIES
OF SCOTLAND, CORRESPONDING MEMBER OF THE HISTO-
RICAL COMMITTEES APPOINTED BY THE GOVERN-
MENT OF FRANCE, &c.
་
LONDON:
PRINTED FOR THE SOCIETY,
BY R. AND J. E. TAYLOR, RED LION COURT, FLEET STREET.
M.DCCC.XLI.
·
031 298 93)
0960552
820.8
195
THE
HISTORICAL SOCIETY
OF
SCIENCE.
PRESIDENT.
HIS ROYAL HIGHNESS THE DUKE OF SUSSEX,
K.G., K.T., G.C.H., D.C.L., F.R.S., &c., &c., &c., &c.
VICE-PRESIDENTS.
THE RIGHT HON. THE EARL OF MUNSTER, F.R.S.
THE RIGHT HON. LORD HOLLAND, F.R.S.
THE RIGHT REV. THE LORD BISHOP OF DURHAM, F.R.S.
SIR ROBERT HARRY INGLIS, BART., M.P., LL.D., F.R.S.
SIR GEORGE T. STAUNTON, BART., M.P., D.C.L., F.R.S.
THE RIGHT HON. SIR LANCELOT SHADWELL, V.C.
COUNCIL, 1840-41.
CHARLES PURTON COOPER, ESQ. Q.C., D.C.L., F.R.S., F.S.A.
AUGUSTUS DE MORGAN, ESQ. V.P.R.A.S. Professor of Mathematics
at University College, London.
JAMES ORCHARD HALLIWELL, ESQ. F.R.S., F.S.A. Sec. & Treas.
REV. JOSEPH HUNTER, F.S.A., F.R.A.S.
SIR FRANCIS PALGRAVE, K.H., F.R.S.
THOMAS JOSEPH PETTIGREW, ESQ. F.R.S., F.S.A., F.L.S.
SIR J. GARDNER WILKINSON, F.R.S., M.R.S.L., F.G.S.
REV. ROBERT WILLIS, M.A., F.R.S. Jacksonian Professor of Natural
and Experimental Philosophy, Cambridge.
THOMAS WRIGHT, ESQ. M.A., F.S.A.
JAMES YATES, ESQ. M.A., F.R.S., F.G.S.
A 3
141778
PREFACE.
THE object of the present volume is to bring together
a set of treatises on science written in a popular form,
and in the vernacular tongue of the time, for the in-
struction of those who were unacquainted with the
Latin language, at an early period of the history of
learning in England. They are important documents
of the history of popular science. We are wrong in
supposing that our forefathers endeavoured to conceal
science from the unlearned; at all times they pub-
lished treatises for the uninitiated, which are curious
not only as showing us the mode in which they made
instruction popular, but as exhibiting the quantity
which they thought necessary. The present volume
forms an index to the state of general knowledge in
England through upwards of five centuries. In this
point of view the Anglo-Saxon treatise on Astronomy
is the most curious, because it is of so remote an age
as the tenth century. One of the Manuscripts ap-
viii
PREFACE.
pears to have belonged to a nunnery, and to have
formed a part of the studies of the ladies. The Bes-
tiary of Philippe de Thaun was intended primarily for
the instruction of a queen.
It was my intention to include in this volume the
curious work of Gautier de Metz, in French verse of
the thirteenth century, entitled the Image du Monde;
but various reasons have decided me to omit it. The
Image du Monde is reserved to form a separate work,
with copious notes instead of a translation, and will
be an interesting illustration of the history of science
in the Middle Ages: it was the popular text-book of
general science in the age of Roger Bacon and Robert
Grosteste. In the present collection I have given
nothing which was not written in England.
1. The first tract in the present volume was com-
piled in the tenth century, but we have no means of
ascertaining its author. It has, I believe, been attri-
buted to Alfric; and an entry in a modern hand in
one of the MSS. in the British Museum states, that
it is the work of Athelard of Bath, but this is an evi-
dent mistake, since Athelard lived in the twelfth cen-
tury. It is, as the prologue states, a mere abridge-
ment of Bede's treatise De Natura Rerum, printed in
the second volume of his works (ed. Cologne, p. 3).
We are justified in believing that it was once ex-
tremely popular, by the number of copies which, after
so long a period, still remain. It is sometimes found
complete, with the title De Compoto, and sometimes
without the introductory part, commencing on the
fourth page of the present edition, with the title De
;
PREFACE.
ix
1
Primo Die Sæculi *. There are four copies of this
tract among the Cottonian Manuscripts: MSS.
Cotton. Tiberius, B. V., fol. 23, rº.; Tiberius, A. III.,
fol. 63, v°.; Caligula, A. XV., fol. 140, r°. (imper-
fect); Titus, D. XXVII., fol. 30, rº.; besides a few
which are found in other collect ions, as one in the
Public Library of the University of Cambridge. I
have printed the text from MS. Cotton. Tiberius, B.
V., written somewhere near the year 990, and have
inserted between brackets from another MS. one or
two omissions of the MS. adopted for the text†.
2. Philippe de Thaun is known as an Anglo-Nor-
man poet through the Essais historiques of the Abbé
de la Rue (vol. ii. p. 41), who tells us that the family
took its name from the manor of Than, about three
leagues from Caen in Normandy‡. M. de la Rue
was unable to collect any satisfactory information re-
lating to the person of the poet. We learn from the
prologue to his Livre des Créatures, that he had an
uncle named Humfrey de Thaun, who was chaplain
to Yhun, Yun, or Ydun (as different MSS. read the
name), "and" seneschal to the king. M. de la Rue
supposes this Yhun' was Hugh Bigot, seneschal of
* In MS. Cotton. Titus, D. XXVII., the introductory part is
given at the end.
+ Some observations on this tract will be found in the Editor's
Essay on the State of Literature and Learning among the Anglo-
Saxons, pp. 86-89.
† The writer of his life in the Histoire Littéraire de France, vol.
ix., conjecturing that Philippus Taonensis in the description of the
MS. in the Catalogue of the Cottonian MSS., was an error for Phi-
lippus Taorcensis, has hazarded the very unauthorized supposition
that his name was Philippe de Thouars.
X
PREFACE.
Henry I. of England, and afterwards Earl of Norfolk.
It is more certain that Philippe was patronized by
Adelaide of Louvaine, queen of Henry I., to whom
he dedicates his Bestiary, which was probably written
within the few years which followed her marriage to
the English monarch in 1121. His poems are thus
extremely valuable to the philologist, as being the
earliest specimens of the Anglo-Norman language
remaining; and I am satisfied that the manuscript
from which I have printed the text was written in the
first half of the twelfth century.
The Latin treatises on astronomical subjects most
popular in the time of Philippe de Thaun, appear to
have been the works of Bede, and the tracts on the
Compotus by Helpericus, a monk of St. Gallen, who
wrote about the year 980, and Gerlandus, a writer of
the eleventh century, who has been by several biblio-
graphers confounded with John de Garlandia, an En-
glishman who flourished in the thirteenth century.
The works of these two writers are common in Manu-
scripts; Helpericus de Compoto is printed in Pez, tom.
ii., part 2, p. 182. They form the groundwork of the
Liber de Creaturis of Philippe de Thaun, in conjunc-
tion with the books on the same subject by two wri-
ters now unknown, Nebroz or Nebrot, whom he
quotes very frequently, and Turkil (pp. 49, 51, 54)
or Turchil (p. 67). The Anglo-Norman forms Ne-
broz and Nebrot would seem to point out a Latin name
Nebrotus; the only name I know bearing any resem-
blance to it is Nebritius, a Spanish writer of the sixth
century, but I am aware of no reason for attributing
PREFACE.
xi
to him a work of this kind. Another unknown writer
quoted by Philippe de Thaun, is Cingius, the 'philo-
sopher' (p. 32). He quotes among the ancient writers
Pliny (pp. 59, 60), Macrobius (pp. 40, 59, De Somn.
Scip. p. 35), Ovid (p. 61), and Pythagoras (p. 59).
Seven copies of the Livre des Créatures, or Liber
de Creaturis, are known. The most ancient is that
from which I have printed the text of both poems
(MS. Cotton. Nero, A. V.), and which formerly be-
longed to the Library of the Cistercian Abbey of
Holmcoltran, or Hulm Cultram, in Cumberland. An-
other copy, now incomplete, is found in MS. Arundel.,
No. 230, which contains a copy of the Anglo-Norman
gloss of the Psalter, written about the middle of the
twelfth century; the Livre des Créatures is written as
prose on the spare leaves at the beginning and end in
a somewhat later hand, but older than the end of the
twelfth century. Another more complete copy occurs
in MS. Sloane, No. 1580, fol. 162, v°, written in the
thirteenth century. In this MS. the poem is ar-
ranged partly in long lines, and partly in short ones;
the long ones having a space in the middle after the
rhyming words, thus:-
Philippe de Taun
Pur pruveires garnir
A sun uncle le enveit,.
Si il de rien ad mesdit
A Hunfrei de Taun
Le chapelein le rei,
ad fait une raisun,
de la lei meintener ;
ke amendier le deit,
u en fait u en escrit,
le chapelein Yun,
içeo ws dit par mei.
The corrections given between brackets in our text
are taken from this manuscript. The fourth copy of
xii
PREFACE.
the Livre des Créatures is contained in a MS. of the
twelfth century, in the Library of Lincoln Cathedral,
D. 4. 8, and begins thus :-
Hic incipit compotus secundum Philippum. Prologus.
Philippe de Thaun ad fait une raisun,
Pur proveires guarnir de la lei maintenir ;
A son uncle l'enveiet, que amender le deiet,
Si rien i ad mesdit en fait u en escrit,
A Unfrai de Thaun, le chapelein Ydun
E seneschal lu rei, iço vos dit par mei.
The Abbé de la Rue indicates three manuscripts
of the Livre des Créatures in the Library of the Va-
tican, two among the MSS. of Petau, Nos. 512 and
695, and one among those of Christina queen of
Sweden, No. 738.
The only copy that appears to be known of the
Bestiary is the one in the Cottonian MS., from which
the two poems are here printed, Nero, A. V. The few
corrections between brackets in this poem are conjec-
tural. It is a singular example of the mode in which
the subject was treated at that period, and is founded
chiefly on the Latin Bestiaria which were then com-
mon, and occur frequently in manuscripts of the
twelfth, thirteenth, and fourteenth centuries. One of
these is the authority so frequently quoted by Phi-
lippe de Thaun under the title of Li Bestiaire. The
other authority he quotes is the Physiologus, a book of
similar description, but apparently not the Physiologus
of Thetbaldus in Latin verse, printed among the works
of Hildebert (fol. Paris, 1708, p. 1174), and translated
at an early period into English verse (printed in the
Reliquiæ Antiquæ, vol. i. p. 208), which is the only
PREFACE.
xiii
work under that title that appears now to be known.
I have in some instances compared the text of the
poem with the Latin Bestiary of the twelfth century
in MS. Burney, No. 327, in which the Physiologus is
also frequently quoted, and of which some parts are
almost literally the same as the corresponding chap-
ters of Philip de Thaun. These works were founded
on the Natural History of Pliny, and on the deriva-
tions of the names of animals by Isidore (who also
is quoted by Philippe de Thaun), with a mixture of
medieval fables, many of which had been borrowed
directly or indirectly from the Orientals. We find
but few traces of the singular moralizations, which
accompany these descriptions of the animals, in En-
gland before the Norman conquest. In the Exeter
Book there are two very curious descriptions in An-
glo-Saxon verse (of the Panther, and of the Whale)
which bear a close resemblance to the corresponding
articles in Philippe de Thaun, and which have similar
moralizations; I am inclined to think that they have
formed part of a poetical Anglo-Saxon Bestiary. The
same story of the Whale is found in the early legend
of St. Brandan.
3. The English fragment at the end of the volume
is taken from a manuscript of the well-known early
metrical collection of lives of saints (MS. Harl., No.
2277, fol. 127, ro, written in the reign of Edward I.). It
is curious as being the earliest piece of the kind which
we find in the English language. The writings of
Philippe de Thaun belonged to a period of our history
when the Anglo-Norman was the common language
V
xiv
PREFACE.
of life among the respectable classes of society; it
was only after the middle of the thirteenth century
that it began to give place to the altered form of the
Anglo-Saxon, which we call English; and the present
fragment was probably composed not long after that
period*.
The chief object of the Editor of the present volume
has been to give correct texts. The translations are
intended merely to aid those who are not well skilled
in the different languages to understand the original,
and have no further pretensions. They have neces-
sarily been done hurriedly; and every one acquainted
with the subject will be aware how much care it re-
quires to edit texts like these from the manuscripts
for the first time, and translate them at the same time.
The poems of Philippe de Thaun belong to a language
of which there is neither dictionary nor grammar to
assist us. The translations, having been made with
the view just stated, are perfectly literal, so much so
that many parts of them will perhaps be thought to
read lamely. In some places I have preserved inten-
tionally the characteristic phraseology of the original
language. Thus, in the Anglo-Saxon treatise I have
preserved the gender of the moon and sun, he and she.
It is, perhaps, not known to all readers, that in the
Teutonic languages the moon is masculine and the
sun feminine:-this is always the case in Anglo-Saxon.
* A detailed account of this collection of Saints' lives will be
found in Warton's History of English Poetry, vol. i. pp. 13-19,
edit. of 1840. I believe that the portion printed in the present vo-
lume does not appear in all the Manuscripts.
J
PREFACE.
XV
In French and Anglo-Norman, and all the Neo-Latin
tongues, the custom of the Latin language is retained,
and the moon is feminine, and the sun masculine.
In the English of the thirteenth century, and, at least,
part of the fourteenth, the characteristics of the An-
glo-Saxon language were retained, and we find in the
fragment at the end of the volume the sun again fe-
minine. But as people began gradually to take their
notions of grammar from the Latin language, the En-
glish writers adopted the same genders for the names
of the two luminaries as they have in Latin and An-
glo-Norman.
As the Anglo-Norman poems are the oldest monu-
ments of the language known, I have thought it advi-
sable to preserve, even in the Latin phrases and rubrics,
all the peculiarities of the manuscript. It will be ob-
served that, in the Livre des Créatures, there are several
allusions to figures. These were not given in any of
the Manuscripts that it was in my power to consult.
At p. 64, are some Latin lines, which were arranged
in the MS. so as to leave space for the lines of the
drawing; I have carefully preserved this characteristic
of the Manuscript, as the arrangement of the words
may help to give an idea of the figure intended to be
inserted. In the Manuscript, spaces are left through-
out the Bestiary, to be filled with drawings of the ani-
mals, which are mentioned in the Latin rubrics, but
which have not been inserted in the Manuscript. I
have also preserved in the printed text the marks used
to indicate the conjunctive particle, J and &, wherever
they occur in the MS. The general form of the con-
xvi
PREFACE.
junction is e; and I am inclined to think that the few
instances of et arise from oversights of a Latin scribe.
Under these circumstances I thought it unsafe to in-
sert et in the text for the marks just mentioned, and
some philologists might have blamed me for interpret-
ing them by the common form e.
•
ANGLO-SAXON MANUAL
OF
ASTRONOMY.
IC wolde eac gyf ic dorste pluccian sum ge-hwæde andgyt
of dære béc pe Beda se snotera lareow ge-sette gade-
rode of manegra wisra lareowa bocum, be des geares ymb-
renum fram annginne middan-eardes, æt nis to spelle,
ac elles to rædenne pam þe hit licað. Witodlice pa pa se
ælmihtiga scyppend pisne middan-eard ge-sceop, pa cwad he
"Ge-weorde leoht," leoht was þær rihte ge-worden. pa
ge-seah God þþ leoht was good, to-dælde pleoht fram
þam þeostrum, j het leoht dæg, J pa deostro niht, was
pa ge-teald æfen and merien to anum dæge. On dam oprum
dæge ge-sceop God heofenan, seo de is ge-haten firmament-
um, seo is ge-sewenlicy lichamlic; ac swa peah we ne magon
for ære fyrlynan heahnysse 7 þæra wolcna dicnysse, for
ure eagena tyddernysse, hi næfre ge-seon. Seo heofon belyco
on hyre bosme ealne middan-eard, and heo æfre tyrnð on bu-
tan us, swiftre þonne ænig mylnn-hweol, eall swa deop under
þyssre eordan swa heo is bufan. Eall heo is sinewealty an-
sund mid steorrum amet. Soðlice þa oðre heofenan þe bu-
J
I would eke if I durst pick some little information out of the book which Bede
the skilful master formed and compiled out of the books of many wise masters,
concerning the courses of the year from the beginning of the world, which is not for
a discourse, but otherwise to be read by those whom it pleases. Truly when the
Almighty Creator made this world, he said "Let there be light," and directly there
was light. Then God saw that that light was good, and he separated the light from
the darkness, and called the light day, and the darkness night; and evening and
morning was then reckoned as one day. On the second day God made the hea-
ven, which is called the firmament, which is visible and corporeal; and yet we
may never see it, on account of its great elevation and the thickness of the clouds, and
on account of the weakness of our eyes. The heaven incloses in its bosom all the
world, and it ever turns about us, swifter than any mill-wheel, all as deep under
this earth as it is above. It is all round and entire and studded with stars. Truly
B
..
2
ANGLO-SAXON MANUAL
fan hyre synd beneoðan synd un-ge-segenlicemannum
un-asmeagendlice. Synd swa peah ma heofonan, swa swa se
witega cwæð, Cali cælorum, his, heofona heofonan. Eac
J
។
។
se apostol Paulus awrat he was ge-lædd orða þriddan heo-
fonan, he dær ge-hyrde pa diglan word þe nan mann spre-
can ne mot. On pam priddan dæge ge-scop se ælmihtiga
God sæ, eorðan, ealle eorölice spryttinga. Da pry dagas
weron butan sunnan, J monan, J steorrum, eallum tidum
ge-licere wægan mid leohte 7 peostrum apenede. On dam
feorðan dæge scop God twa miccle leoht, p is sunne j
mona, 7 betæhte mare leoht, is seo sunne, to dam dæge,
plæsse leoht, p is se mona, to pære nihte. On dam ylcan
dæge he ge-worhte ealle steorran, 7 tide ge-sette. On dam
fiftan dæge he ge-scop eall wyrm-cynn, 7 pa micclan hwalas,
Jeall fisc-cynn, on mistlicum and mænigfaldum hiwum. On
dam syxtan dæge he ge-scop eall deor-cynn, J ealle nytena
þe on feower fotum gað, þa twegen menn Adam 7 Éfan.
On þam seofoðan dæge he ge-endode his weorc, seo wucu
wæs pa agan. Nu is æle dæg on þysum middan-earde of
þære sunnan lyhtinge. So lice seo sunne gæð be Godes
dihte, betweox heofenan 7 eordan, on dæg bufan eorðan J on
niht under ðysse eordan, eall swa feorr adune on nihtlicre tide
under pære eorpan swa heo on dæg bufan up astihð. Æfre
heo by yrnende ymbe das eorðan, eall swa leohte scind
under þære eorðan on nihtlicre tide swa swa heo on dæg deð
bufan urum heafdum. On a healfe pe heo scinð þær byð
dæg, Jon da healfe þe heo ne scinð dær byþ niht. Æfre byð
on sumre sidan þære eorðan dæg 7 æfre on sumre sidan niht.
Dat leoht þe we hatað dæg-red, cymd of pære sunnan, donne
J
the other heavens that are above it and beneath are indescribable and unsearch-
able of men. There are indeed more heavens, as the prophet said, "the heaven
of heavens." Also the apostle Paul wrote that he was led to the third heaven,
and he there heard the hidden words that no man may speak. On the third day
the Almighty God made sea and earth and all earthly germs. Those three days
were without sun and moon and stars, and at all times served with light and
darkness of like weight. On the fourth day God made the two great lights, that
is the sun and the moon, and assigned the greater light, that is the sun, to the
day, and the lesser light, that is the moon, to the night. On the same day he
created all the stars, and ordained time. On the fifth day he made all kinds of
worms, and the great whales, and all kinds of fish, in various and manifold forms.
On the sixth day he made all kinds of animals, and all cattle that go on four feet,
and the two men Adam and Eve. On the seventh day he ended his work, and
the week was then completed. Now every day in this world is the result of the
sun's light. Truly the sun goes by God's command between heaven and earth by
day above and by night under this earth, as far down under the earth in the night
time as she rises above it by day. She is ever running about the earth, and so light
shines under the earth by night as it does above our heads by day. On the side
where she shines there is day, and on the side where she does not shine there is night.
There is always day on some part of the earth, and night on some part. The light
that we call dawn, comes from the sun when she is rising, and she then disperses the
OF ASTRONOMY.
Co
3
J
heo up-weard bið, j heo donne to-dræfð þa nihtlican peostru
J
mid hyre micclan leohte. Eall swa picce is peo heofon mid
steorrum afylled on dæg swa on niht, ac hi nabbað nane
lyhtinge for pære sunnan andwerdnysse. We hatað ænne
dæg fram sunnan up-gange oð æfen, ac swa peah is on bocum
ge-teald to anum dæge fram þære sunnan up-gange of heo
eft becume þær heo æer up-stah: on pam fæce synd ge-tealde
feower twentig tida. Seo sunne is swide mycel, eall swa
brad heo is þæs pe bec secgad, swa eall eordan ymb-hwyrft,
ac heo ping us swyde un-brad, for pam pe heo is swide
feorr fram urum ge-sihpum. Elc þing þe hit fyrr byð þe
hit þe læsse ding. We magon þeah hwæðere to-cnawan be
hyre leoman heo unlytel is. Swa rade swa heo up-astiho,
heo scind geond ealle eorðan ge-lice, J ealre eorðan brad-
nysse endemes ofer-wryhd. Eac swylce pa steorran þe us
lyttle pingeað, synd swyde brade, for dam miclum wæte pe
us betweonan ys, hi synd ge-puhte urum ge-sihðum swide
ge-hwæde. Hi ne mihton swa peah nan leoht to eorðan
asendan fram þære heahlican heofenan, gyf hi swa ge-hwæde
wæron swa swa urum eagum. Soðlice se mona J ealle steor-
ran under-foð leoht of dære miclan sunnan, 7 heora nan næfð
nænne leoman buton of dære sunnan leoman, J þeah þe seo
sunne under eorðan on nihtlicre tide scine, þeah astihð hyre
leoht on sumre sidan þære eorðan þe da steorran bufan us
on-liht, ponne heo up agad heo ofer-swið ealra þæra steor-
rena 7 eac þæs monan leoht mid hyre ormætan leohte. Seo
sunne ge-tacnað urne Hælend Crist, se de ys rihtwisnysse.
sunne, swa swa se witega cwæð, Timentibus autem nomen Do-
mini orietur sol justitiæ, et sanitas in pennis ejus. Dam man-
num þe him on-drædað Godes naman þam arist rihtwisnysse
J
nocturnal darkness by her great light. The heaven is as thickly filled with stars
by day as by night, but they have no light, on account of the sun's presence. We
call one day from sun-rise to even, but yet in books there is reckoned to a day from
sun-rise till she again arrive at the place where she rose: in that space are reckoned
twenty-four hours. The sun is very great, as broad she is, from what books say, as
the whole compass of the earth; but she appears to us very small, because she is
very far from our sight. Every thing the further it is, the less it seems.
We may
however be convinced by her rays that she is not small. As soon as she is risen, she
shines over all the earth equally, and equally extends over the breadth of the whole
earth. The stars also, which seem to us little, are very broad, and on account of the
great moisture that is between us they seem to our sight to be very small. Yet they
could not send any light to earth from the high heaven, if they were so small as
they appear to our eyes. Truly the moon and all the stars receive light from the
great sun, and none of them hath any rays but of the sun's rays. And though
the sun shine under the earth at night, yet her light ascends on a part of the
earth which illuminates the stars above us, and when she rises she overcomes the
light of all the stars and also of the moon by her immense light. The sun is typi-
cal of our Saviour Christ, who is the sun of righteousness, as the prophet said, 'To
B 2
4
ANGLO-SAXON MANUAL
sunne, hælpe is on hyre fiderum. Se mona þe weaxd y
wanað ge-tacnað þas andweardan ge-laðunge, þe we on synd.
Seo ys weaxende purh acennedum cildum waniende þurh
ford-farenum. pa beorhtan steorran ge-tacniað þa ge-leafful-
lan on Godes ge-laðunge, de on godre drohtnunge scinað.
Crist soolice on-lyht hi ealle purh his gyfe swa swa se godspel-
lere Iohannes cwæð, Erat lux vera quæ inluminet omnem ho-
minem venientem in hunc mundum. Ɖæt sode leoht com pe
on-lyht ælcne mann, cumendne to dysum middan-earde.
Næfð ure nan nán leoht ænigre godnysse buton of Cristes
gyfe, se de ys sodre rihtwisnysse sunne ge-haten.
De primo Die Sæculi, sive de Equinoctio vernali.
Ɖone forman dæg þyssere worulde we magon afindan þurh
Sæs lænctenlices ymnihtes dæg, for pam þe se emnihtes dæg
is se feorða dæg pysse worulde ge-scapennysse. pry dagas
wæron ær dam dæge butan sunnan monan 7 eallum steor-
rum, J on dam feorðan dæge þyssere worulde ge-scapennysse
ge-sceop se ælmihtiga scyppend sunnan, J ge-sette hi on ærne
mergen on middan east dæle, þær dæs emnihtes circul is ge-
teald, þ heo æfre ymbe geares ymbrynum þær done dæg J
þa niht ge-ymnytte on ge-licere wægan. Dæs ylcan dæges
he ge-sette pone monan fulne on æfnunge, on east-dæle mid
scinendum steorrum samod, on pæs hærfestlican ymnihtes
ryne, 7 þa easterlican tid purh das monan angynn ge-sette.
We willað furðor ymbe þas emnihte swiðor sprecan on ge-
dafenlicre stowe, we secgad nu sceortlice se forma dæg
þyssere worulde is ge-teald to dam dæge þe we hatað quinta
decima Kalendas Aprilis, þæs emnihtes dæg ys ge-hæfd,
swa swa Beda tæcð, þæs on dam feorðan dæge, † is on duo-
the men who fear God's name the sun of righteousness shall arise, and health is
on her pinions'. The moon that waxes and wanes is typical of the present con-
gregation in which we are. He is waxing by the children that are born, and wa-
ning by those that die. The bright stars are typical of the believers in God's con-
gregation, who shine in good converse. Christ truly illuminates them all by his
grace, as the evangelist John said, 'The true light came which illuminates every
man who comes to this world.' No one of us has any light of any goodness except
by the grace of Christ, who is called the sun of true righteousness.
The first day of this world we may find by the day of the vernal equinox, be-
cause the day of the equinox is the fourth day of the creation of this world. Three
days were before that day without sun and moon and all stars, and on the fourth
day of the creation of this world the Almighty Creator made the sun, and set her
early in the morning in the mid-east where the circle of the equinox is reckoned,
that she always after a year's revolutions equalize in like measure there the day and
night. On the same day he placed the moon full in the evening in the east toge-
ther with shining stars, in the course of the autumnal equinox, and fixed Easter-time
by the beginning of the moon. We will speak further and more particularly about
the equinox in convenient place, and we will now say briefly that the first day of
this world is reckoned on the day which we call 15 Kal. Apr. [March 18], and
the day of equinox is reckoned, as Bede teaches, on the fourth day from it, that is
OF ASTRONOMY.
5
LO
decima Kalendas Aprilis. Embe pis we sprecað eft swiðor
swa swa we ær be-heton.
De Nocte.
Niht is ge-sett mannum to reste on þysum middan-earde.
Soolice on þam heofenlicum edele nis nan niht ge-hæfd, ac
þær is singal leoht buton alcum þystrum. Ure eorðlice nyht
soolice cymo purh dære eorðan sceade, ponne seo sunne gæð
on æfnunge under þyssere eorðan, þonne byð ðære eorðan
bradnys betweox us 7 þære sunnan we hyre leoman lyht-
inge nabbað, oð dæt heo eft on operne ende up astihð. Wi-
todlice peah pe hit wunderlic pinge, nis peos woruldlice niht
nan þing buton pære eordan sceadu, betweox þære sunnan J
mannkynne. Woruldlice uðwitan sædan, p seo sceadu astiho
up of Sæt heo becym to pære lyfte ufe-weardan, J ponne
be-yrnð se mona hwil-tidum ponne he full by on dære sceade
ufe-weardre, faggeted odde mid ealle asweartað, for pam pe
he næfð þære sunnan leoht pa hwile pe he pære sceade ord
ofer yrnð oð dæt þære sunnan leoman hine eft on-lihton. Se
mona næfð nan leoht buton of dære sunnan leoman, J he is
ealra tungla nyðemest, J for þi be-yrnð on pære eorðan sceade
ponne he full byd, na symle swa peah for pam bradan circule
pe is zodiacus ge-haten; under pam circule yrnd seo sunne
se mona 7 twelf tunglena tacna. Witodlice des monan
trendel is symle ge-hal y ansund, peah de eall endemes eall-
unga ne scine. Dæghwamlice des monan leoht by weax-
ende orde waniende feower prican þurh þære sunnan leoman ;
and he gæð dæghwamlice odde to pære sunnan oððe fram
ære sunnan swa fela pricon, na † he becume to þære sun-
nan, for ðam þe seo sunne is micle ufor þonne se mona sy.
He cymo swa peah ge-anunga foron þa sunnan, þonne he of
on the 12 Kal. Apr. About this we shall speak again more particularly as we have
before promised.
Night is ordained for men's repose in this world. Truly in the heavenly coun-
try there is no night, but there is continual light without any darkness. Our
earthly night truly comes by the earth's shadow, when the sun goes in the evening
under this earth, then is the earth's breadth between us and the sun, so that we
have not the illumination of her ray until she again rises up at the other end. Cer-
tainly, though it seem a wonderful thing, this worldly night is nothing but the earth's
shadow between the sun and mankind. Worldly philosophers said that the sha-
dow rises up till it come upwards to the atmosphere, and then the moon enters at
times when he is full into the upward shadow, and changes or becomes altoge-
ther darkened, because he has not the sun's light while he runs over the edge of the
shadow until the sun's rays again illuminate him. The moon has no light ex-
cept from the sun's rays, and he is the lowest of all the planets, and therefore
he enters the earth's shadow when he is full, yet not always on account of the
broad circle which is called Zodiac, under which circle run the sun and moon and
twelve celestial signs. Truly the moon's orb is always whole and perfect, although
it does not shine always quite equally. Every day the moon's light is waxing
or waning four points through the sun's light, and he goes daily either to the
sun or from the sun so many points, not that he arrives at the sun, because the
sun is much more elevated than the moon. Yet he comes before the sun, when
6
ANGLO-SAXON MANUAL
hyre ontend byd. Symle he went his hrige to pære sunnan,
bis se sinewealta ende pe þær on-lyht by. We cweðað
þonne niwne monan æfter menniscum ge-wunan, ac he is æfre
se ylca peah de his leoht ge-lomlice hwyrfe. Dæt æmtige
fæc bufon pære lyfte is æfre scinende of dam heofenlicum
tunglum. Hit ge-timad hwil-tidum þonne se mona be-yrnð
on dam ylcan strican þe seo sunne yrnd, his trendel under-
scyt þære sunnan to pam swide pheo eall apeostrað, steor-
ran t-eowiað swylce on nihte. pis ge-limpo seldon, j næfre
buton on niwum monan. Be pam is to understandenne se
mona is ormæte brad, ponne he mæg þurh his under-scyte da
sunnan apeostrian. Seo niht hæfð seofan dælas fram þære sun-
nan settlunge of hire up-gang: an þære dæla is crepusculum,
is æfen-gloma; oper is vesperum, [p is æfen,] ponne se æfen-
steorra betwux þære repsunge æt-eowað; þridde is conticinium,
þonne calle ping sweowiad on hyra reste; feorða is intem-
pestum, pis midniht; fifta is gallicinium, p is han-cred; syxta
is matutinum vel aurora, þ is dæg-red; seofoða is diluculum,
is se ær-mærien betweox pam dæg-rede J sunnan up-gange.
Wucan mondas synd mannum cude æfter hyra andgyte, J
þeah de we hi æfter boclicum andgyte awriton, hit wile ping-
can un-ge-læredum mannun to deoplic un-ge-wunelic.
We secgað swa peah be dære halgan easter-tide, swa hwær
swa se mona by feowertyne nihta eald fram .xii. kl. April., p
on dam dæge by seo easterlice gemæru þe we hata ter-
minus, gyf se terminus, p is se .xiiii. lun. becym on donne
sunnan-dæg, ponne by se dæg palm-sunnan-dæg. Gyf se
terminus ge-scyt on sunnon-dæge pære wucon, ponne byð se
sunnan-dæg þær æfter easter dæg.
he is heated by her. Always he turns his back to the sun, that is the round
end which is there illuminated. We call it then new moon according to the
custom of men, but he is always the same though his light often varies.
The
empty space above the atmosphere is ever shining with the heavenly stars. It
happens sometimes when the moon runs on the same track that the sun runs,
that his orb intercepts the sun's so much that she is all darkened, and the stars
appear as by night. This happens seldom, and never but at new moon. By
this is to be understood, that the moon is exceedingly large, since he can by his
interposition darken the sun. The night has seven parts from the sun's setting
to her rising one of these parts is crepusculum, that is even's gloaming; the se-
cond is vesperum, that is evening, when the evening star shows itself in the inter-
val between light and dark; the third is conticinium, when all things are silent in
their rest; the fourth is intempestum, that is midnight; the fifth is gallicinium,
that is cock-crowing; the sixth is matutinum or aurora, that is dawn; the se-
venth is diluculum, that is early morning, between dawn and the sun's rise. Weeks
and months are known to men according to their understanding of them, and
though we should describe them according to bookish meaning, it will seem to un-
learned men too deep and uncommon. Yet we will say concerning the holy easter-
tide, that whenever the moon is fourteen nights old from the 12 Kal. April.
[March 21], on that day is the easter limit which we call terminus, and if the ter-
minus, that is the fourteenth day of the moon, happen on sunday, that day is
Palm-sunday. If the terminus occur on the sunday week, then the sunday is the
one after easter day.
OF ASTRONOMY.
7
þ
De Anno.
hi
Ðære sunnan gear is pheo be-yrne pone miclan circul zo-
diacum, ge-cume under ælc pæra twelf tacna. Ælce monað
heo yrnd under an þæra tacna. An þæra tacna ys ge-haten
aries, is ramm; oder taurus, is fearr; ridda gemini, p
synd ge-twisan; feorða cancer, is crabba; fifta leo; syxta
virgo, pis mæden; seofoda libra, pæt is pund odde wæge;
eahtode scorpius, p is prowend; nigoða is sagittarius, þ is
scytta; teoða ys capricornus, p is buccan horn, odde bucca;
endlyfta is aquarius, p is wæter-gyte, odde pe pe wæter gyt;
twelfte is pisces, synd fixas. Pas twelf tacna synd swa ge-
hiwode on dam heofenlicum roderum, J synd swa brade
ge-fylla twa tida mid hyra up-gange orde nyper-gange.
Ælc dæra twelf tacna hylt his monað, þonne seo sunne hi
hæfð ealle under-urnen, ponne by an gear agan. On dam
geare synd ge-tealde twelf mondas, twa fiftig wucena,
Oreo hund daga fif syxtig daga, þær-to-eacan syx tída,
pa maciað æfre ymbe p feorde gear pone dæg 7 da niht þe we
hatað bissextum. Romanisce leodan ongynnað heora gear
æfter hæðenum ge-wunan on winterlicere tide. Ebrei heal-
dað heora geares annginn on lenctenlicre emnihte. Da Greci-
scan on-ginnað hyra gear æt dam sunn-stede; 7 da Egiptiscan
on hærfest. Đa Ebreiscan peoda de Godes æ heoldon agun-
non heora geares anginn ealra rihtlicost, p is on dære lenc-
tenlican emnihte .xii. kl. April. on þam dæge pe seo sunne j
mona ealle tunglan gearlice tida gesette wæron. Soolice
Sæs monan gear hæfð seofon twentig daga eahta tida.
On Jam fyrste he under-yrnð ealle da twelf tacna, þe seo
sunne under-gæð twelf monað. Se mona is soðlice be su-
។
The solar year is when she runs through the great circle zodiacus, and comes un-
der all the twelve signs. Every month she runs under one of the signs. One of
the signs is called aries, that is, the ram; the second taurus, that is, the bull; the
third gemini, that is, twins; the fourth cancer, that is, a crab; the fifth leo; the
sixth virgo, that is, a maiden; the seventh libra, that is, a pound or scales; the
eighth scorpius, that is, a scorpion; the ninth is sagittarius, that is a shooter;
the tenth is capricornus, that is, a buck's horn, or a buck; the eleventh is aqua-
rius, that is, a pouring out of water, or he who pours out water; the twelfth is
pisces, that is, fishes. These twelve signs are so formed in the ætherial region, and
so large, that they occupy two hours with their rising or setting. Each of the
twelve signs has its month appropriated, and when the sun has run under them
all, then is one year gone. In the year are reckoned twelve months, and fifty-
two weeks, and three hundred and sixty-five days, and in addition thereto six
hours, which make always in the fourth year the day and night that we call bis-
sextum. The Roman people begin their year after the heathen custom in win-
ter time. The Hebrews held the beginning of their year at the vernal equinox.
The Greeks begin their year at the solstice; and the Egyptians in autumn. The
Hebrew people who hold God's law, began their year most correctly of all, that
is on the day of the vernal equinox, 12 Kal. Apr., on which day the sun and moon
and all the heavenly bodies and yearly times were fixed. Truly the moon's year
has seven and twenty days and eight hours. In which space he runs under all the
twelve signs, which the sun goes under in twelve months. The moon is truly
ANGLO-SAXON MANUAL
.
man dæle swiftre ponne seo sunne; ac swa þeah þurh da
swiftnysse ne mihte he under-yrnan ealle þa twelf tunglan
binnan seofon and twentigum dagum yeahta tidum, gyf he
urne swa up swa peo sunne deð. pære sunnan ryne is swiðe
rum, for þan de heo is swide up, 7 dæs monan ryne is swiðe
nearo, for pan þe he yrno ealra tungla niðemest, þære
eorðan ge-hendost. Nu miht ðú understandan læssan ymb-
gang hæfð se mann þe gæð abutan an hús, þonne se de eall
ða burh be-gæð; swa eac de mona hæfð his ryne raðor aur-
nen on þam læssan ymb-hwyrfte, ponne seo sunne hæbbe on
Sam maran. pis is þæs monan gear; ac his monað is mare, þ
is ponne he ge-cyro niwe fram þære sunnan, od he eft cume
hyre forne gean, eald J ateorod, J eft þurh hi beo on-tend.
On dam monde synd getealde nigon twentig daga 7 twelf
tida, pis is se monelica monað, hys gear is he under-
yrne ealle da twelf tunglan. On sumum geare by se mona
twelf siðon ge-niwod, fram þære halgan easter-tide oð eft
eastron, Jon sumum geare he bio preottyne siðon ge-edniwad.
gear de we hata communis hæfɣ twelf niwe monan, Þ
gear de we hatað embolismus hæfð þreottyne niwe monan.
Še monelica monað hæfð æfre on anum monde .xxx. nihta, J
on oprum nigon J.xx. On swa hwilcum sunlicum monde, swa
se mona ge-endad, se by his monad. Ic cwede nu ge-wis-
licor, gyf se ealda mona ge-endað twam dagum odde prim
binnan hlydan monde, ponne by he ge-teald to dam monde,
J be his regolum acunnod, y swa ford be dam oðrum. Feo-
wer tida synd ge-tealde on anum geare, synd, ver, æstas,
autumnus, hiems. Ver is lencten-tid, seo hæfð emnihte ;
æstas is sumor, se hæfð sunn-stede; autumnus is hærfest, þe
somewhat swifter than the sun; but yet by this swiftness he could not run under
the twelve constellations within seven and twenty days and eight hours, if he run
as high as the sun does. The sun's course is very wide, because she is very high,
and the moon's course is very narrow, because he runs lowest of all the planets
and nearest to the earth. Now thou mayest understand, that the man who
goes
round one house has a less circuit, than he who goes round the whole town; so
also the moon has its course sooner run out on the lesser circuit, than the sun
has on the greater. This is the moon's year; but his month is greater, that is
when it returns new from the sun till he again comes near to it, old and exhausted,
and again by it is lighted. In the month are reckoned nine and twenty days
and twelve hours, this is the lunar month, and its year is when it runs under all
the twelve signs. In some years the moon becomes new twelve times, from the
holy easter-tide to easter again, and in some years he becomes new thirteen times.
The year which we call communis has twelve new moons, and the year which we
call embolismus has thirteen new moons. The lunar month has always in one
month thirty days and in another twenty-nine. On whatever months the moon
ends, that is his month. I say now more accurately, if the old moon ends two
days or three within the month of March, then he is reckoned to that month,
and proved by its rule, and so forth by the others. Four periods are reckoned
in a year, which are, ver, æstas, autumnus, hyems. Ver is spring-tide which has
an equinox; æstas is summer, which has a solstice; autumnus is autumn, which
OF ASTRONOMY.
9
į
hæfð oðre emnihte; hiems is winter, se hæfð operne sunn-
stede. On þysum feower tidum yrnd seo sunne geond mist-
lice dælas, bufon þysum ymb-hwyrfte, J þæs eorðan ge-tem-
prað, soðlice þurh Godes fore-sceawunge, heo symle on
[n]anre stowe ge-wunige, mid hyre hætan mid-dan-eardes
wæstmas for-bærne. Ac heo gæð geond stowa, y tempras
da eorðlican wæstmas ægder ge on wæstme ge on ripunge.
Ponne se dæg langað, þonne gæð seo sunne nord-weard, of
heo becymo to pam tacne pe is ge-haten cancer, þær is se
sumerlica sunn-stede; for pan de heo cymd dær ongean eft
suð-weard, se dæg ponne sceortad od seo sunne cymd
eft suð to pam winterlicum sunn-stede, J þær eft stent.
Donne heo nord-weard byd, ponne macao heo lenctenlice
emnihte on midde-weardum hyre ryne. Eft ponne heo suð-
weard byð, þonne macað heo hærfæstlice emnihte. Swa heo
suðor bið swa hit swiðor winterlæcð, gæð se winterlica
cyle æfter hyre; ac ponne heo eft ge-went ongean, ponne to-
dræfð heo pone winterlican cyle mid hyre hatum leoman.
Se langienda dæg is ceald, for þan de seo eorde byð mid þam
winterlicum cyle purh-gan, y byd langsum ær dam de heo
ef[t] ge-bepod sy. Se sceortigenda dæg hæfð liðran gewe-
deru, þonne se langienda dæg, for þan de seo eorde is eall ge-
bedod mid pære sumerlican hætan, j ne byd eft swa rade
acolod. Witodlice se winterlica mona gæð norðor þonne
seo sunne ga on sumera, 7 for þi hæfð scyrtran sceade ponne
seo sunne. Eft on langiendum dagum he ofer-gæð þone
suðran sunn-stede, 1 for pi byd nyoor ge-sewen ponne seo
sunne on wintra. Swa peah ne gæð heora nader ænne pri-
can ofer þam de him ge-sett is; ne dagas ne synd nu ne læng-
ran ne scyrtran þonne hi æt fruman wæran. On Egipta
has another equinox; hiems is winter, which has the other solstice. In these four
periods the sun runs through various parts above this circuit, and tempers the
earth, truly through God's pre-ordination, that she should never remain in one place
and burn up with her heat the produce of the earth. But she goes through places
and tempers the produce of the earth either in growing or in ripening. When the
day lengthens, then goes the sun northward till she comes to the sign which is called
cancer, where is the summer solstice; because she turns again towards south, and
the day then shortens till the sun come again south to the winter solstice, and there
again stops. When she is towards the north, then she makes the spring equinox
in the midst of her course. Again when she is towards the south, she makes the au-
tumnal equinox. The more southerly she is the more winter approaches, and the
winterly cold follows her; and when she again turns about, then she disperses the
winterly cold with her hot beams. The lengthening day is cold, because the earth
is penetrated with the winterly cold, and it is long before it is again warmed. The
shortening day has softer weather than the lengthening day, because the earth is all
warmed with the summer heat, and is not again so easily cooled. Truly the win-
terly moon goes more north than the sun goes in summer, and therefore has a
shorter shadow than the sun. Again in the lengthening days he goes past the
southern solstice, and therefore is lower visible than the sun in winter. Never-
theless neither of these goes a point beyond the place which is fixed for them;
nor are the days now either longer or shorter than they were at the beginning.
10
ANGLO-SAXON MANUAL
101
weortum blowende, J
Efter heora ge-ripe
lande ne cymð næfre nan winter ne rén-scuras; ac on mid-
dan urum wintra beoð hyra feldas mid
hyra orcerdas mid æpplum afyllede.
gæð seo ea up Nilus, ofer-fled eall Egiptisce land, 1 stent
ofer-flede hwilon monað hwilum leng, sydðan to twelf mon-
dum ne cymð þær nan oder scúr, oð þ seo ea eft up-abréce,
swa swa hyre ge-wuna is, ælce geare æne. hi habbað þurh
cornes swa fela swa hi mæst recceað.
þan
De Mundo.
Middan-eard is ge-haten eall p binnan þam firmamentum is.
Firmamentum is peos roderlice heofen, mid manegum steor-
rum amet. Seo heofen sæ eorde synd ge-hatene middan-
7 J
eard. Seo firmamentum tyrnð symle onbutan us, under þys-
sere eorðan bufan, ac þær ís un-ge-rím fac betweox hyre J
þære eorðan. Feower twentig tida beod agane, is an dæg
Jan niht, ær pan de heo beo ymb-tyrnd. ealle da steor-
ran þe hyre onfæste synd turnia onbutan mid hyre. Seo
eorde stent on æle-middan, purh Godes mihte swa ge-fæst-
nod, † heo næfre ne byhð ne ufor ne nydor þonne se ælmih-
tiga scyppend þe ealle ding hylt buton swince hi ge-staðe-
lode. Elc sæ peah heo deop sy hæfð grund on dære eorðan,
7 seo eorde abyrð ælce sæ, pone miclan garsecg, ealle
wyll-springas, Jean, þurh hyre yrnað. Swa swa æddran lic-
geað on dæs mannes lichaman, swa licgað þas wæter æddran
purh das eorðan. Næfð naðer ne sæ ne ea nænne stede bu-
ton on eorðan.
De Equinoctiis.
Manegra manna cwyddung is, p seo lenctenlice ymniht ge-
byrige rihtlice on octava kl. April., is on Marian mæsse
dæge. Ac ealle pa Easternan j Egiptiscan, pe selost cunnon
J
In Egypt there comes never any winter or rain-showers; but in the midst of win-
ter their fields are blowing with plants, and their orchards full of apples. After
their harvest, the river Nile rises, and overflows all Egypt, and the overflow stands
sometimes a month, sometimes more, and then for twelve months there comes no
shower again, until the river again break up, as its custom is, every year once.
And they have thereby corn as much as they care for.
All that is within the firmament is called the world. The firmament is the
ethereal heaven, adorned with many stars; the heaven, and sea, and earth, a e
called the world. The firmament is always turning round about us, under this
earth and above, and there is an incalculable space between it and the earth.
Four and twenty hours have passed, that is one day and one night, before it is
once turned round, and all the stars which are fixed in it turn round with it. The
earth stands in the centre, by God's power so fixed, that it never swerves either
higher or lower than the Almighty Creator, who holds all things without labour,
established it. Every sea, although it be deep, has its bottom on the earth, and
the earth supports all seas, and the ocean, and all fountains and rivers run through
it; as the veins lie in a man's body, so lie the veins of water throughout the
earth. Neither sea nor river has any position but on earth.
Many men say that the vernal equinox falls rightly on 8 Kal. April., that is on
St. Mary's day. But all the Orientals and Egyptians, who are best acquainted
OF ASTRONOMY.
11
J
on ge-rim-cræfte, tealdon p seo lenctenlice emniht is ge-wis-
lice on duodecima kl. April., þ is on Sce. Benedictes mæsse
dæge. Eft is beboden on dam regole pe us ge-wissað be
Sære halgan easter-tide, næfre ne sy se halga Easter-dæg
ge-mærsod, ær þan de seo lenctenlice emniht sy agán, 7 þæs
dæges lenge ofer-stige pa niht. Wite nu for dy gyf hit wære
rihtlice emniht on Marian mæsse-dæge, p se dæg ne ge-lumpe
næfre ofer dam easter-dæge, swa swa he for-oft ded, us is
neod we pa halgan easter-tide be dam soðan regole healdon,
næfre ær emnihte, ofer-swið [d]um deostrum. For pi we sec-
gað soðlice p seo emniht is swa swa we ær cwædon, on .xii.
kl. April., swa swa þa ge-leaffullan ræderas ge-setton, J eac
ge-wisse dægmælas swa tæcad. Eac da odre preo tida is se
sumerlica sunnstede se winterlica, seo hærfestlice ymniht
synt to emnettenne be pissere emnihte, † hi syn[d] sume da-
gas ge-healdene ær þan octava kl. Witodlice se emnihtes
dæg is eallum middan-earde an, J ge-lice lang, Jealle oðre
dagas on twelf monðum habbað mislice langnisse. On su-
mum earde hi beoð længran, on sumon scyrtran, for þære
eorðan sceadewunge, pære sunnan ymb-gange. Seo eorde
stent on gelicnysse anre pinn-hnyte, J seo sunne glit abutan
ge-wislice be Godes ge-setnysse, Jon pone ende pe heo scind
ys dæg þurh hyre lyhtinge, se ende pe heo for-læt byð mid
bystrum ofer-beaht op heo eft yder ge-nealæce. Nu is
þære eorðan sinewealtnys, pære sunnan ym-gang, hrem-
ming, se dæg ne by on ælcum earde ge-lice lang. On
India lande wenda heora scada on sumera suð-weard 7 on
wintra nord-weard. Eft on Alexandria gæð seo sunne up
rihte on pam sumerlican sunnstede on mid-dæge, ne by
with arithmetic, calculated that the vernal equinox is certainly on the 12 Kal.
April., that is on St. Benedict's day. Again it is ordered in the rule which teaches
us concerning the holy Easter-tide, that the holy Easter-day be never celebrated
before the vernal equinox is passed, and the length of the day exceed the night.
Know now therefore if it were rightly equinox on St. Mary's day, that that day
never should happen over Easter-day, as it oft-times doth. It is needful for us to
hold the holy Easter-tide by the true rule, never before the equinox, and the dark-
ness being overcome. Therefore we say truly that the equinox is as we before stated,
on the 12 Kal. April., as the orthodox readers fixed, and also the true time-
measurers show. And also the other three times, that is the summer solstice, and
the winter solstice, and the autumnal equinox, are to be regulated by this equinox,
that they may be held some days before the 8 Kal. Certainly the day of equi-
nox is to all the world one, and equally long, and all other days in the twelve-
month have various length. In one country they are longer, in another shorter,
on account of the earth's shadowing and the sun's circuit. The earth stands in
the form of a pine-nut, and the sun glides about it by God's ordinance, and on the
end where she shines it is day by the sun's light, and the end which she leaves is co-
vered with darkness until she return again thither. Now it is the earth's roundness,
and the sun's circuit, which hinders the day from being in every country equally
long. In India their shadows turn southward in summer and northward in win-
ter. Again, in Alexandria the sun goes right up at the summer solstice at mid-
day, and there is no shadow on any side. The same also happens in some other
12
ANGLO-SAXON MANUAL
7
nan sceadu on nane healfe. pis ylce ge-timað eac on sumum
oðrum stowum. Meroe hatte an igland, p is þæra Sîllheare-
wena eard; on dam iglande hæfð se længsta dæg on geare
twelf tidalytle mare ponne ane healfe tide. On dam earde
þe is ge-haten Alexandria hæfð se længsta dæg feowertyne.
tida. [On Italia, þæt is Romana rice, hæfð se lengsta dæg
fiftyne tida. On Engla lande hæfð se lengsta dæg seofontyne
tida.] On dam ylcan earde norde-weardan beo leohte nihta
on sumera, swylce hit ealle niht dagie, swa swa we sylfe for-
oft gesawon. Thile hatte an igland be norðan þysum iglande,
syx daga fær onsæ, on dam ne bið nan niht on sumerlicum
sunnstede syx dagum, for ðam de seo sunne byð þonne swa
feorr norð agan, heo hwonlice under-gæð þære eorðan ge-
endunge, swylce hit æfnige, 7 þær rihte eft up gæd. Eft on
winterlicum sunnstede ne by nan dæg on Sam fore-sædan
iglande, for dan de seo sunne by ponne swa feorr suð agan,
hyre leoman ne magon to pam lande ge-ræcan, for pære
eorðan sinewealtnysse. Ys peah to witenne symle by un-
der dæg niht feower .xx.tig tida, on emnihtes dæg, p
is donne se dæg seo niht ge-lice lange beod, ponne hæfð
hyra ægðer twelf tida, swa swa Crist sylf on his godspelle
cwæð, Nonne duodecim horæ sunt diei? lá nu ne hæfð se dæg
twelf tida? So lice pære sunnan ormætan hætu wyrcd fif
dælas on middan-earde, pa we hata on Leden quinque zonas,
þ synd fif gyrdlas. An þæra dæla is on æle-middan weal-
lende un-ge-wunelic for pære sunnan neaweste, on dam ne
eardað nan eoròlic mann, for þam unberendlicum bryne.
ponne beod on twa healfa þære hætan twegen dælas ge-mete-
gode nador ne to hate ne to cealde. On dam norðran dæle
places. Meroe is the name of an island, which is the country of the 'Sillhearewens,'
on which island the longest day in the year has twelve hours and a little more
than half an hour. In the country which is called Alexandria the longest day has
fourteen hours. In Italy, which is the empire of the Romans, the longest day
has fifteen hours. In England the longest day has seventeen hours. In the
same country northward there are light nights in summer, as though it were day
all night, as we ourself have oft-times seen. Thule is the name of an island to
the north of this island, six days' voyage by sea, in which there is no night at
the summer solstice for six days, because the sun is then gone so far north, that
she goes but little under the earth's end, as though it were the approach of evening,
and instantly rises again. Again at the winter solstice there is no day on the
afore-said island, because the sun is then gone so far south, that her rays can-
not reach that land, on account of the roundness of the earth. Yet it is to be
known that there is ever in a day and night twenty-four hours, and on the day
of equinox, that is when the day and night are equally long, then has each
of them twelve hours, as Christ himself said in the Gospel, 'Hath not the day
twelve hours?' Truly the sun's immense heat makes five parts in the world, which
we call in Latin quinque zonas, that is, five girdles. One of the parts is in the
centre raging hot and uninhabitable on account of the sun's nearness, on which
no earthly man dwells on account of the insupportable heat. Then are there on
two sides of the heat two parts that are temperate, neither too hot nor too cold.
On the north part dwell all mankind under the broad circle which is called zodiacus.
OF ASTRONOMY.
13
wunað eall mann-cynn under pam bradan circule pe is ge-
haten zodiacus. Beod ponne gyt twegen dælas on twa healfa,
pam ge-mete godum dæle on sude-weardan J norde-weardan
þyses ymb-hwyrftes, cealde unwuniendlice for þan þe seo
sunne ne cymd him næfre to, ac æt-stent on ægðre healfe æt
pam sunnstedum.
De Bissexto.
Sume preostas secgað þ bissextus cume þurh Iosue
abad æt Gode seo sunne stod stille anes dæges lencge, þa
pa he ða hæðenan of dam earde adilegode, pe him God for-
geaf. So dat is seo sunne pa stod anes dæges lencge bu-
fon dære byrig Gabaon, purh das pegenes bene; ac se dæg
eode ford swa swa odre dagas, J nis næfre þurh bissextus,
þeah þe da un-ge-læredan swa wenað. Bis is twuwa, sextus,
se syxta; bissextus, twuwa syx, for þam we cweðað on dam
geare nu to dæg, sexta kl. Mart., eft amerigen sexta kl.
Martii, for ðan de æfre byð an dægan niht ma on dam
feorðan geare ponne wære on dam prim ær. Se dæg 1 seo
niht weaxad of dam syx tidum þe ælce geare beod to lafe, to
eacan þam drim hund dagum j fif J syxtig daga. Seo sunne
be-yrnd da twelf tacna on þrim hund dagum fif syxtig
daga on six tidum; swylce heo nu to geare gange on ærne
merien on dæs emnihtes circule, odre geare on mid-dæge,
þriddan geare on æfen, feorðan geare on middre nihte, on þam
fiftan geare eft on ærne merigen. Witodlice ælc para feower
geara agyfð syx tida, p synd feower twentig tida, an dæg y
an niht. Ɖone dæg settan Romanisce weras and witan to
dam monde pe we hatað Februarius, for dam de se monað is
ealra scyrtst, ende-nyhst. Be dam dæge spræc se wisa Au-
gustinus, pse ælmihtiga scyppend hine ge-sceope fram frymde
J
There are still two parts on two sides, a good deal to the southward and north-
ward of the limits of this circuit, cold and uninhabitable, because the sun never
comes to them, but stops on either side at the solstices.
Some priests say that bissextus arose from the circumstance that Joshua obtained
by prayer from God that the sun might stand still one day's length, while he de-
stroyed the heathens from the country, which God had granted him. True it is
that the sun then stood one day's length above the town Gabaon, through the
thane's prayer; but the day went forth as other days, and that was never the
cause of bissextus, although the unlearned think so. Bis is twice, sextus, the sixth ;
bissextus, twice six, because we say in that year now today, 6 Kal. Mart., and
again on the morrow 6 Kal. Mart., because there is ever one day and one night more
in the fourth year than there were in the three before. The day and night grow
out of the six hours, which are left every year, in addition to the three hundred and
sixty-five days. The sun runs through the twelve signs in three hundred and fifty-
six days, and in six hours, so as she now the first year goes at early morning on the
circle of the equinox, the second year at mid-day, the third year in the evening,
the fourth year at midnight, the fifth year again at early morning. Truly each of
the four years gives six hours, which make four and twenty hours, a day and a
night. That day the Roman men and sages place in the month which we call
February, because that month is the shortest of all, and the last. Concerning
this day spake the wise Augustine, that the Almighty Creator made it from the
14
ANGLO-SAXON MANUAL
middan-eardes to micelre ge-rynu, ♬ gyf he byð for-læten
un-teald þær rihte awent eall æs geares ymb-ryn þwyres, J
he belimpð ægder ge to dære sunnan ge to dam monan, for
þan de dær is an dæg an niht. Gyf þu nelt hine tellan eac
to þam monan, swa swa to pære sunnan, þonne awæst þu
pone easterlican regol, ælces niwes monan ge-rim ealles
þæs geares.
De Saltu Lunæ.
Swa swa þære sunnan sleacnys acenð ænne dæg ane niht
æfre ymbe feower gear, swa eac pas monan swiftnes awyrpo
ut ænne dæg ane niht of dam ge-tæle hys rynes æfre ymbe
neogontyne gear, y se dæg is ge-haten saltus lunæ, p is dæs
monan hlyp, for pan þe he ofer-hlypo ænne dæg, swa near
þam neogonteoðan geare, swa by se niwa mona braddra
ge-sewen. Se mona wæs æt fruman on æfen ge-sceapen y
æfre syððan on æfen his ylde awent. Gyf he byð ær æfenne
fram ære sunnan ge-edniwod, he by ponne sona æfter sun-
nan setl-gange niwe ge-teald. Gyf he ponne æfter sunnan set-
lunge ontend byð, oððe on middere nihte, oððe on han-crede,
ne by he næfre niwe ge-teald, peah de he habbe preo twen-
tig tida ær þan de he becume to þam æfenne pe he on ge-
scopen was. Be pysum is [oft] mycel ymb-spræc, ponne þa
lawedan willað habban pone monan be pam de hi hine ge-seod,
J
þa gelæredan hine healdað be pisum fore-sædan ge-sceade.
Hwilon by se mona ontend of dære sunnan on dæg, hwilon
on niht, hwilon on æfen, hwilon on ærne merigen, J swa
mistlice; ac he ne by peah niwe ær þan de he pone æfen
ge-sihð. Ne sceal nan Cristen mann nan þincg be dam mo-
nan wiglian; gyf he hit deð his ge-leafa ne bio naht. Swa
lengra dæg swa by se niwa mona ufor ge-sewenswa scyr-
tra dæg swa by se niwa mona nyder ge-sewen. Gyf seo
beginning of the world for a great mystery, and if it be left unreckoned, straight-
way the year's course goes all wrong. And it happens both to the sun and to the
moon, because there is a day and a night. If thou wilt not reckon it eke to the
moon, as to the sun, then thou pervertest the rule of Easter, and the number of
every new moon all the year.
As the sun's slackness begets a day and a night always in four years, so also the
moon's swiftness throws out one day and one night of the number of his course
in nineteen years, and this day is called saltus lunæ, that is, the moon's leap, be-
cause he over-leaps one day, and the nearer the nineteenth year, the larger does
the new moon appear. The moon was at the beginning made in the evening, and
ever since in the evening changes his age. If before evening he be renewed from
the sun,
he is then reckoned new immediately after sunset. But if he be changed
after sunset, or at midnight, or at cock-crowing, he is never reckoned new, although
he have three and twenty hours before he come to the evening on which he was
made. Of this there is often much discourse, when the unlearned will have the
moon according as they see him, and the learned estimate him by this aforesaid
reason. Sometimes the moon is lighted of the sun by day, sometimes by night,
sometimes in the evening, sometimes at early morning, and so variously; but still
he is not new before he sees the evening. No christian shall divine anything by
the moon; if he doth so his belief is naught. The longer the day that the new
OF ASTRONOMY.
15
sunne hine on-æld ufan, ponne stupad he; gyf heo hine on-
æld riht pwyres, ponne by he ymlice ge-hyrned. Gyf heo
hine ontend neoðan, þonne capað he up. For pan de he went
æfre pone hricg to pære sunnan weard, he by swa onwend
swa swa seo sunne hine ontend.
Nu cweðað sume menn, þe
dis ge-scead ne cunnon, pse mona hine wende be pan þe hit
wuderian sceal on þam monde, ac hine ne went næfre nador
ne weder ne ún-weder of dam þe him ge-cynde is. Menn
magon swa þeah þa þa fyrwytte beod cepan be his bleo, y be
þære sunnan, orde pas roderes, hwyle weder to-weard byð.
Hit is ge-cyndelic pealle eorɣlice lichaman beoð fulran on
weaxendum monan, ponne on wanigendum. Eac pa treowa
þe beod aheawene on fullum monan beod heardran wið wyrm-
ætan leng-færran ponne pa de beod on niwum monan ahea-
Seo sæ se mona ge-pwærlæcað him betweonan æfre
hi beo ge-feran on wæsme, on wanunge; swa swa se
mona dæghwamlice feower prican lator arist, ponne he on
dam oðrum dæge dyde, swa eac seo sæ symle feower prican
lator flewd.
wene.
De diversis Stellis.
Sume menn cweðað þsteorran feallað of heofenan. Ac
hit ne synd na steorran þær feallað, ac is fyr of pam
rodore, pe spring of dam tunglon swa swa spearcan doð of
fyre. Witodlice swa fela steorran synd gyt on heofenum swa
swa on frymde wæron, þa þa hi God ge-sceop. Ealle mæst
hi synd fæste on þam firmamentum, þanon ne afeallað þa
hwile de peos world stent. Seo sunne, J se mona, 7 æfen-
steorra, dæg-steorra, 7 oðre þry steorran, ne synd na fæste
on þam firmamentum, ac habbað hyra agenne gang on sun-
dron. Da seofan synd ge-hatene septem planeta. ic wat
moon appears above, and the shorter is the day that the new moon appears beneath.
If the sun lights him from above, then he will stoop; if she light him right athwart,
then is he equally horned. If the sun light him from below, then he inclines up.
Because he turns always his back towards the sun, he is so turned as the sun
lights him. Now say some men, who do not know this reason, that the moon turns
him according as the weather shall be in the month; but neither weather nor
un-weather turns him from that which is his nature. Nevertheless men may,
those who are curious, observe by his hue, and by the sun's or the sky's, what kind
of weather is coming. It is natural that all earthly bodies are fuller at the in-
creasing moon than at the waning. Also the trees that are cut down at full moon
are harder against worm-eating and more durable than those which are cut down
at new moon. The sea and the moon agree between them, ever they are com-
panions in increase and in waning; and as the moon daily rises four points later
than he did the day before, so also the sea flows always four points later.
Some men say that stars fall from heaven. But it is not stars that fall,
but it is fire from the sky, which flies from the heavenly bodies as sparks do from
fire. Certainly there are still as many stars in the heavens as there were at the
beginning, when God made them. They are almost all fixed in the firmament,
and will not fall thence while this world endures. The sun, and the moon, and
the evening star, and the day star, and three other stars, are not fast in the fir-
mament, but they have their own course severally. These seven are called sep-
16
ANGLO-SAXON MANUAL
-
phit wile dincan swyde un-ge-leaffullic un-ge-læredum man-
num, gyf we secgad ge-wislice be dam steorran, be hyra
gange. Arhcton hatte an tungol on norð dæle, se hæfð
seofon steorran, 7 is for di oprum naman ge-haten septem-
trio, pone hatað læwede menn carles-wæn. Se ne gæð næfre
adune under þyssere eordan, swa swa odre tunglan doo, ac
he went adune, hwilon up, ofer dæg ofer niht. Oder
tungel is on suð dæle pysum ge-lic, pone we ne magon næfre
ge-seon. Twegen steorran standað eac stille, an on suð
dæle, oder on norð dæle, þa synd on Leden axis ge-hatene;
þone suðran steorran we ne ge-seoð næfre; pone nordran we
ge-seod, pone hatað menn scip-steorra. Hi synd ge-hatene
axis, þ is ex, for þam de se firmamentum went on dam twam
steorran, swa swa hweogel tyrnð on eaxe, 7 for ði hi standað
symle stille. Pliade synd ge-hatene pa seofon steorran þe on
hærfeste up agað, ofer ealne winter scinad gangende eastan
west-weard. Ofer ealne sumor hi gað on nihtlicre tide under
pissere eorðan, 7 on dæg bufan. Ön winterlicre tide hi beoð
on niht uppe, 7 on dæg adune. Cometæ synd ge-hatene da
steorran de færlice un-ge-wunelice æt-eowiad, synd ge-
leomade, swap him gæð of se leoma swylce oder sunn-beam.
Hi ne beoð na lange hwile ge-sewene, ac swa oft swa hi æt-
eowiað, hi ge-bicniað sum þing niwes to-weard þære leode þe
hi ofer-scinað. Peah de we swidor sprecað be heofenlicum
tunglum, ne mæg swa peah se un-ge-læreda leornian hyra
leoht-bæran ryne.
J
De duodecim Ventis.
Deos lyft de we on libbad ys an þæra feorða ge-sceafta þe
ælc lichamlic ding on wunað. Feower ge-sceafta synd þe
tem planeta. And I know that it will seem very incredible to unlearned men, if
we speak scientifically concerning the stars, and concerning their course. Arcton
is the name of a constellation in the north part, which has seven stars, and on
that account is called by another name, septemtrio, which untaught men call
carle's-wain. It never goes down under this earth, as the other constellations
do, but it turns down and sometimes up during the day and the night. There is
another constellation on the south part like this, which we can never see. Two
stars stand also still, one on the south part, the other on the north part, which
are called in Latin axis; the southern star we never see; we see the northern,
which men call the ship-star. These are called axis, that is, axel-tree, because
the firmament turns on the two stars, as a wheel turns on the axel-tree, and there-
fore they stand always still. Pleiades is the name given to the seven stars which
rise in autumn, and shine through all the winter, going from the east to the west.
Through all the summer they go at night time under this earth, and by day above.
In the winter time they are up by night and down by day. The stars are called
comets which appear suddenly and unusually, and which are rayed so that the ray
goes from them like a sunbeam. They are not seen for any long time, and as oft
as they appear, they forehode something new towards the people over whom they
shine. Though we should speak more of the heavenly constellations, still the un-
learned may not learn their luminous course.
This atmosphere in which we live is one of the four elements in which every
OF ASTRONOMY.
17
។
ealle eor lice lichaman on wuniad, p synd, aer, ignis, terra,
aqua. Aer is lyft; ignis, fyr; terra, eorde; aqua, wæter.
Lyft is lichamlic ge-sceaft swyde þynne; seo ofer-gæ ealne
middan-eard, up astihð forneán oð done monan, on dam
fleod fugelas swa swa fixas swimmað on wætere. Ne mihte
heora nan fleon, nære seo lyft de hi byrð; ne nan mann ne
nyten nafð nane orðunge buton purh p lyft. Nis na seo or-
Jung de we ut-blawad in-ateo ure sawul, ac is seo lyft þe
we on libbað on yssum deadlican life; swa swa fixas cwelað
gyf hi of wætere beað, swa eac cwelð ælc eorðlic lichama gyf
he by ære lyfte be-dæled. Nis nan lichamlic þing de næb-
be da feower ge-sceafta him mid, þ is, lyft, J fyr, eorde, J
water. On ælcum lichaman synd þas feower ding. Nime
ænne sticcan ɲ gnid to sumum pinge, hit hatað þær-rihte of
Sam fyre pe him on lutað. For-bærn pone oðerne ende,
þonne gæð se wætu ut æt dam oprum ende mid pam smice.
Swa eac ure lichaman habbað ægðer ge hætan ge wætan,
eorðan, lyft. Seo lyft de we ymbe sprecað, astihð up for-
nean oð þone monan, y abyrd ealle wolcna y stormas. Seo
lyft ponne heo astyred is by wind. Se wind hæfð mistlice
naman on bocum. Đanon þe he blæw him byð nama ge-
sett. Feower heafod-windas synd. Se fyrmesta is easterne
wind, subsolanus ge-haten, for þam de he blewð fram dære
sunnan up-springe, Jys swyde ge-metegod. Se oðer heafod-
wind is suderne, auster ge-haten, se astyred wolcnu, J ligettas,
Jmistlice cwyld blæwd geond das eorðan. Se pridda heafod-
wind hatte zephirus on Greciscum ge-reorde, j on Ledenum
fabonius; se blæwo westan, purh his blæ acuciað ealle
eorolice blædu, J blowað, J se wind to-wyrpo dawað ælene
J
J
corporeal body dwells. There are four elements in which all earthly bodies dwell,
which are, aer, ignis, terra, aqua. Aer is atmosphere; ignis, fire; terra, earth;
aqua, water. Air is a very thin corporeal element; it goes over the whole world,
and extends upwards nearly to the moon, in it fly fowls as fishes swim in the wa-
ter. Not one of them could fly were it not for the air which bears them up; and
no man or cattle has any breathing except by means of the air. The breath that
we blow out and draw in is not our soul, but it is the air in which we live in this
mortal life; as fishes die if they are out of the water, so also every earthly body
dies if it be deprived of air. There is no corporeal thing which has not in it
the four elements, that is, air, and fire, earth, and water. In every body are these
four things. Take a stick, and rub on something, it becomes hot directly with the
fire which lurks in it. Burn the one end, then goeth the moisture out at the other
end with the smoke. So also our bodies have both heat and moisture, earth and air.
The air of which we are speaking, rises up nearly to the moon, and supports all
clouds and storms. The air when it is moved is wind. The wind has various names
in books. It takes its name from the quarter whence it blows. There are four chief
winds. The first is the east wind, called subsolanus, because it blows from the
quarter in which the sun rises, and is very temperate. The second chief wind is
the southern, called auster, which stirs clouds, and lightnings, and blows various
plagues through the earth. The third chief wind is called zephyrus in the Greek
language, and in Latin favonius; it blows from the west, and through its blowing
all earthly plants take life and blossom, and it disperses and thaws all winter
C
ANGLO-SAXON MANUAL
18
winter. Se feorða heafod-wind hatte septemtrio, se blæwð
norðan, ceald, snawlic, and wyrcd drige wolcnu. Das feo-
J
wer heafod windas habbad betweox him on ymb-hwyrfte oðre
eahta windas, æfre betwyx þam heafod-windum twegen win-
das. Ɖæra naman 7 blawunge we mihton seggan, gyf hit ne
puhte æpryt to writenne. Is swa peah hwadere an dæra
eahta winda aquilo ge-haten, se blæwð norðan 7 eastan, healic,
J ceald, J swide drige; se is ge-haten oðrum naman boreas,
Jealne done cwyld de se suorena wind auster acænd, ealne
he to-dræfð afligð. Us pincd to mænigfeald we swiðor
ymbe pis sprecon.
J
។
Đa
De Pluvia.
Renas cumað of dære lyfte purh Godes mihte. Seo lyft
liccað atyhd done wætan of ealre eordan, J of dære sæ, J
ge-gadera to scurum; þonne mare aberan ne mæg, þonne
feald hit adune to rene alysed, to-worpen hwilon purh win-
das blædum, hwilon purh dære sunnan hætan. We rædað
on dære bec pe is ge-haten liber regum, þ se witega Elias
abad æt Gode, for pæs folces pwyrnyssum, p nan ren com ofer
eorðan feorðan healfan geare. pa bad se witega eft æt Gode
þæt he his folce miltsian sceolde, him renas eor lice
wæstmas for-gyfan. Da astah he upon anre dune, 7 ge-bi-
gedum cneowum ge-bæd for p folc, j het his cnapan pa hwile
be-healdan to þære sæ gyf he aht ge-sawe. Ða æt nyxtan
cwæð se cnapa, he ge-sawe of pære sæ arisan an lytel wolen,
þær-rihte asweartode seo heofen, J wolcnu arison, J se wind
bleow, weard micel rén ge-worden. Hit is swa swa we ær
sædon, seo lyft atyhd up of dære eorðan, 7 of þære sæ ealne
þone wætan, þe by to renum awend. pære lyfte ge-cynd is
heo sycð ælene wætan up to hyre. pis mæg sceawian se
weather. The fourth head wind is called septemtrio, it blows from the north,
cold and snowy, and makes dry clouds. These four chief winds have between them
in the circle other eight winds, ever between the chief winds two winds. Their
names and blowing we might enumerate, if it did not seem tedious to write them.
There is however one of the eight winds called aquilo, which blows from the north-
east, violent, and cold, and very dry; it is called by another name boreas, and all
the plagues which the southern wind auster produces, it disperses and drives them
all away. It seems superfluous for us to speak more particularly about this.
Rains come of the air through God's might. The atmosphere licks and draws
up the moisture of all the earth, and of the sea, and gathers it into showers; and
when it can bear no more, then it falls down loosed in rain, and dispersed some-
times by the winds in blasts, sometimes by the sun's heat. We read in the book that
is called Liber Regum, that the prophet Elias obtained from God, for the people's
perversities, that no rain should come over the earth for three years and a half.
Then prayed the prophet again to God that he would have mercy on his people,
and grant them rain and earthly fruits. Then he stood upon a hill, and with bent
knees prayed for the people, and ordered his servant the while to look to the sea
if he saw anything. And then soon after the boy said that he saw arise out of
the sea a little cloud, and directly the heaven darkened, and the clouds arose, and
the wind blew, and there followed much rain. It is as we said before, that the at-
mosphere draws up from the earth and the sea all the moisture, which is turned
OF ASTRONOMY.
19
de wile, hu se wæta gæð up swylce mid smice oððe miste; J
gyf hit sealt byd of dære sæ, hit by purh dære sunnan hæ-
tan ðurh pære lyfte bradnysse to ferscum wætan aweñd.
Soðlice Godes miht ge-fadad ealle ge-wederu, se de ealle þing
ge-diht buton earfoonysse. Ne nære na ælmihtig, gyf him
ænig ge-fadung earfode wære. His nama is omnipotens, pys
ælmihtig, for pan de he mæg eall he wile, his miht nah-
war ne swinco.
De Grandine.
។
Hagol cymd of dam ren-dropum, þonne hi beoð ge-frorene
up on dære lyfte, swa syððan feallað.
De Nive.
Snaw cymd of dam þynnum wætan, þe byð up atogen mid
þære lyfte, y byd ge-froren æer pan de he to dropum ge-urnen
sy, swa semtinges fylð.
De Tonitrua.
Đunor cym of hætan 7 of wætan. Seo lyft tyhð ðone
wætan to hyre neodan, da hætan ufon, 7 ponne hi ge-ga-
derode beo, seo hate se wæta, binnon ære lyfte, ponne
winnað hi him be-tweonan mid egeslicum swege, fyr
abyrst ut ðurh ligett, derað wæstmum gyf he mare byd
þonne se wæta. Gyf se wæta by mare donne p fyr, ponne
frema hit. Swa hattra sumor, swa mara unor liget on
geare. So lice da puneras de Iohannes ne moste awritan on
apocalipsin synd gastlice to understandenne, hi naht ne be-
limpað to dam dunere pe on pissere lyfte oft egeslice braslað.
Se byð hlud for ære lyfte bradnysse, frecenfull for ðæs
fyres sceotungum. Sy peos ge-setnys pus her ge-endod. God
helpe minum handum!
to rain. The nature of the atmosphere is that she sucks all the water up to her.
This may perceive he who will, how the moisture goes up similarly with smoke or
with mist; and if it is salt from the sea, it is through the sun's heat and through
the largeness of the atmosphere turned to fresh water. Truly God's might dis-
poses all weathers, who regulates all things without difficulty. He were not al-
mighty, if any arrangement were difficult to him. His name is omnipotens, that is
almighty, because he can all that he will, and his might nowhere labours.
Hail comes from the rain-drops, which are frozen up in the atmosphere, and so
afterwards fall.
Snow comes of the thin moisture, which is drawn up with the air, and is frozen
before it be run into drops, and so immediately falls. (?)
Thunder comes of heat and of moisture. The atmosphere draws the moisture
to it from below, and the heat from above, and when they are gathered together, the
heat and the moisture within the atmosphere strive with each other with fearful
noise, and the fire bursts out through lightning, and injures the produce of the earth
if it be greater than the moisture. If the moisture be greater than the fire, then it
does good. The hotter the summer, the more thunder and lightning in the year.
Truly the thunders which John might not describe in the Apocalypse are to be
understood spiritually, and they do not appertain to the thunder which in this at-
mosphere often crackles fearfully. It is loud on account of the extent of the air,
and dangerous on account of the shootings of the fire. Be this treatise here ended.
God aid my hands!
C ?
LI
LIVRE DES CREATURES,
BY
PHILIP DE THAUN.
PHILIPPE de Thaun ad fait une raisun,
Pur pruveires guarnir de la lei maintenir.
A sun uncle l'enveiet, quæ amender la deiet
Si rien i ad mesdit ne en fait ne en escrit,
A Unfrei de Thaun, le chapelein Yhun
E seneschal lu rei, icho vus di par mei.
Salus ad Patrem.
OR oez son sermun, cum le met à raisun.
E cil Dés chi tut fist, e chi tuz jurz veir dist,
Que ele ne fait ren ù tuz jurz ne ait ben,
Ne li seit purluinnée la joie aparaillée !
Maistre, un livre voil faire, e mult me est a contraire
Que tant me sui target, que ne l'ai acumencet.
Char mult est necessarie cel ovre quæ voil faire,
E mult plusurs clers sunt chi grant busuin en unt;
E Saint Augustins dit, la ù il fait sun escrit,
U numed le librarie, chi mult est necessarie,
Al pruveires garnir à la lei maintenir.
Iço fud li Salters, e li Antefiners,
Philip de Thaun has made a discourse-to furnish priests to maintain the law.-
He sent it to his uncle, who ought to amend it—if there is anything in it said ill
in matter or in writing, to Humphrey de Thaun, the chaplain of 'Yhun',—and se-
neschal of the king, I tell you en passant.
Now hear his discourse, how he treats the subject.-And God who made all,
and who always said truth,—grant that he do nothing which shall not always be
well,-may the joy which is prepared be not removed from him!-Masters, I
will make a book, and much I am vexed-that I have delayed so long in be-
ginning it. For this work that I will make is very necessary,-and there are very
many clerks who have great need of it ;-and St. Augustine says so in his writing,
where he names the collection of books that is very necessary, to furnish the
priests to maintain the law.—That was the Psalter and Antiphonary,—the Baptistary,
19.]
21
LIVRE DES CREATURES.
Baptisterie, Grahels, li Hymners, e li Messels,
Tropers e Leçuners, e Canes pur parlers
A cels qui mal funt, envers Deu se forfunt,
E Cumpot pur cunter, e pur ben esgarder
Les termes e les clés, e les festes anuels.
Par çoe devuns garder nostre lei, celebrer
Des paschæs, de noels, des granz festes anuels;
U par cez l'atendrunt u viaž i faldrunt.
D'içoe me plaist garnir ces chi unt à tenir
Nostre cristientet, sulunc la Trinitet.
Co dist Sainz Augustins, qui fud mult bons devins,
Avis unches pot estre, quæ il unches seit prestre,
Se il ne set chest librarie dum faiz cest exemplarie !
UE ferat pastorel qui nen ad nul drapel?
Q
Cum garderat berbiz, qui nen n'ad nul pastiz?
E Deus! cum cumbatrat, qui ses armes nen ad?
N'avum fei ne creance, qui doust estre lance
Cuntre cels enemis qui sur nus sunt espris.
Il prennent la cité, le mur unt effundré,
Hardi unt grant baée, vunt i od grant huée.
Co est par le seignur qui set en la tur,
Chi ne se pot defendre, ne od els bataille prendre.
Cument loer, qui ben curt par mer,
Nef qui seit desquassée e desus enfundrée?
Dirre çoe pot li prestre, senz compot pot ben estre,
Ben set us demuster, e ses festes nuncier.
E jo li respondrai par raisun, e dirrai,
Hom set par us chanter, e esturnel parler.
Ne larrai ne vus die, ne est pas juglerie,
Nen est Griu ne Latins, ne nen est Angevins:
Gradual, Hymnary and Missal,-Tropary and Lectionary, and Canons for speaking
-to those who do ill, who forfeit towards God,-and the Computus to calculate and
to regard well-the termini and the claves and the annual festivals.-Therefore we
ought to keep the law, to celebrate,-Easters, Christmases, the great annual feasts;
-either they will expect them by these, or the ways will fail them.-With this I
choose to furnish those who have the keeping of our Christian religion, according
to the Trinity. Thus says St. Augustine, who was a very good theologian,—he will
never be wise, although he be a priest,-if he does not know these books of which
I am making the list.
What will a shepherd do who has no crook?-How will he keep sheep, who has
no pasture?-O God! how will he fight, who has not his arms? We have neither
faith nor belief, which ought to be a lance-against those enemies who are up
against us. They are taking the city, they have made a breach in the wall,-they
have made a great gap, and are coming on with a shout.-This is through the lord
who sits in the tower,--who cannot defend himself, nor hold battle with them.-How
would he hire, who goes much by sea,-a ship that is broken and leaky beneath?
-The priest may say, he could do very well without the computus,-he knows
well how to demonstrate by habit, and to publish his festivals.—And I will answer
him by reason, and will say,-a man knows how to sing by habit, and a pie to
talk. I will not omit to tell you it is no jugglery,—it is not Greek, nor Latin, nor
22
[49.
PHILIP DE THAUN.
Ainz est raisun mustrée de la nostre cuntrée.
Ben poent retenir çoe dum ge's voil garnir,
Se il volent entendre e bone garde prendre.
Mais queque alquant dirrunt qui puint de sens n'aurunt,
Que en vain me traveillai, quant cest livre ordenai ;
Jurrunt, pot cel estre, les vertuus celestre,
Que unc ne soi rimer, ne raisun ordener;
Mais ne chalt que fols die, je ne me repent mie.
Asez sunt mas parlers, pur petiz luers,
E humes pur blasmer, naient pur amender.
Unc pur fols ne l' truvai ne ne mi traveillai ;
Ne unc ne fud asne net, qui bien loast, citet.
Redargutio per proverbia.
SACEIZ çoe est vilainie, e si l' tenc en folie,
Que hom deiet juger, se il ne set plaider;
U nule ren blasmer, se il ne l' set amender.
Coe dit en repruver li vilain al buver,
La pirre revelette criet de la charette;
Mult est la pume dure, qui unques ne maure;
La verge est à preiser, qui se lest pleier;
Se li envius est tant de putes murs,
Que il ne l' voillet oir, alt sei de luinz gesir,
Si i pot esculter cum li asnes à harper.
Et qui vuldrat oir, mete le el suffrir.
E cil gart qui lorrat, e qui ben l'entendrat,
Que se il digne le veit, que il a escrivre s[e]it,
Que aprof le patrun recoillet sun sermun.
S'il issi ne l' volt faire, que li seit à contrarie,
Prei lui, pur Deu amur, n'i metet sun labur;
Car suvent par les mains, par malveis escriveins,
Sunt livres corrumpud e enneise perdud.
Angevin;—but the case is shown as it in our own country.—They can easily retain
what I will furnish them with,--if they will understand and pay good attention.—
But whatever some will say who have got no sense,-that I have laboured in vain
when I made this book;—they will swear, it may be, by the virtues of heaven,—
that I never knew how to rime, or to set out an argument;-but I care not what
a fool says, I do not repent.-There are ill-speakers enough, when few encomiasts,
-men who blame, and none who amend.-I never invented it or laboured at it for
fools;-nor was there ever an ass born, who might praise well, when he was cited.
Know that it is villany, and I hold it folly,-that a man should judge, if he
knows not how to plead ;-or to blame what he cannot amend.-So the vilain
said in reproof to the drunkard, the worst wheel cries in the cart ;-very hard
is the apple which never ripens;-the rod is to be prized which lets itself bend;-
if the envious man is of so wicked manners,-that he will not hear it, let him keep
at a distance, he can listen to it there, as the ass to the harper.-And he who will
hear, let him study it carefully.-And he who will hear it and understand it well,
let him take care,-that if he think it worthy to be transcribed, he take down
the discourse after the author.-If he will not do so, and it be disagreeable to him,
-I pray him, for the love of God, he do not employ himself upon it;-for often
by the hands of bad scribes-are books corrupted and their labours lost.
79.]
23
LIVRE DES CREATURES.
MA
AISTRE, or vos esdrecez, à cest busuign m'aidez;
Suvenge-vus que dit li vilain par respit,-
Al busuin est truved l'ami e espruved;
Unches ne fud ami qui al busuign failli,
Dum il poust aider, ne de ren conseiller.
Pur cel di, ne targez, mais ma raisun oiez:
Prei vus de l'esculter, e puis de l'amender.
Kar ore voil cumencer içoe dum voil traiter,
E capitles poser, se 's vulez amender:-
Vulez le, ben le sai; or les i poserai.
DES ures, e del jor, des nuiz, de lur lungur;
Des semaines, des nuns des jurz, des mois raisuns;
Des calendes, des ides, deş nones, e des signes;
De l'an, e chi l' trovat, e ù ele cumenchat;
Del bisexte garder, e en Fevrer poser;
Del bisexte à la lune, del salt e del embolisme ;
De la lune quæ hom veit, ainz quæ nuvele seit;
Des regulers del jor, del concurrent valur;
Del lunal reguler, des epactes truver;
Des termes et des clés, inductiuns garder;
Des equinoctiuns, e des jejunesuns;
De la table-raisun Philippe de Thaun ;
De la table-raisun, e de resurrectiun;
De la table-raisun Dionisie veium;
De la table Gerlant, al prude clerc vaillant.
Ore finet li capitles, si cumencet li livres.
EN N un livre divin, que apelum Genesim,
Iloc lisant truvum quæ Dés fist
Le soleil e la lune, e esteile chescune.
Pur cel me plaist à dire, d'iço est ma materie,
Que demusterai e à clers e à lai,
par
raisun
Masters, now attend, aid me in this need,-remember what the peasant said by
reflection, the friend is found and proved in need;-there was never a friend
who failed in our need,-as long as he could aid or advise in anything.-There-
fore I say, delay not, but listen to my reason:-I pray you to hear it, and then to
amend it. For now I will begin that of which I intend to treat, and state the chap-
ters, if you will amend them:-you will do it, I know well; so here I state them.
Of the hours, and of the day, of nights and their length;-of weeks, the
reasons of the names of days and of months;-of calends, of ides, of nones and of
signs;-of the year, and who found it, and where it begins;-how to keep the
bissextile, and place it in February;-of the bissextile of the moon, of the leap and
of the embolismus ;-of the moon which we see when it is new;-of the rules of
the day, of the value of the concurrent;-of the regular lunal; to find the epacts;
of the termini and the claves; to find the inductions;―of the equinoxes and of
the fasts;-of the table of Philip de Thaun ;-of the table of the resurrection ;-of
the table of Dionysius the old;-of the table of Gerlant, the wise and meritorious
clerk.—Now ends the list of chapters, and the book begins.
In a divine book, which is called Genesis, there reading, we find that God
made by reason-the sun and the moon, and every star.-On this account it
pleases me to speak, of this is my matter,-which I will show both to clerks and
24
[110.
PHILIP DE THAUN.
i
Chi grant busuin en unt, e pur mei perierunt.
Car unc ne fud loée escience celée :
Pur ço me plaist à dire, ore i seit li veir Sire!
Incipit Liber de Creaturis.
QUANT Dés fist creatures de diverses mesures,
ad num poset sulunc lur qualitet;
Mais unitas truvat, quæ il tens apelat,
Dum prud ne sei parler, ne la fin recunter,
Ne hom ne fud mortel, chi unc desist el.
Eins Sainz Augustins, ki fud mult bons devins,
Dit en un sun sermun, la ù mustret raisun
Que ren ne set cuncter pur nul hume asenser,
Ne pur quant par demures, que nus apelum hures,
En est divisiun par itele raisun.
Char prime apelent le une, terce, midi, e nune;
La quinte remuntée, e la siste vesprée.
Encore entre chascune en i laissent il une,
Co est pur le cunter, e pur tost remembrer.
Mais ki dreit volt numbrer, duze em pot truver;
E quant eles sunt passées, tutes sunt renuvelées,
En ordre lur curs tenent tuz à estrus.
E ço deveiz saveir, e ben creire pur veir,
Que la nuit duze en tent, e li jurz quæ aprof vent,
Quant la nuit e le jor unt vele lungur.
Nuls hom ne se merveilt, ne pur ço ne s'esveilt,
Que la nuit einz numai, e lu jor puis posai.
La nuit ert devant jor; quant nostre creatur
Le jorn devant posat, e la nuit tresturnat
Par sa surrectiun e par mult grant raisun.
E ço senefiat quæ en pecchet nus truvat,
laics,-who have great need of it, and will perish without it.-For science hidden
was never praised;—therefore it pleases me to speak, now may the true Lord be
with it!
When God made creatures of divers kinds,-he gave them all names according
to their quality;-but he found unity, which he called time, of which the wise
man knows not how to speak, or to recount the end,-nor was there ever mortal
man, who was without that.-So St. Augustine, who was a very good theologian,
-says in one of his sermons, where he explains why-he knows not how to tell
anything to satisfy anybody,-nor how much by stations, which we call hours,—
is the division of them by such reason.-For one they call prime, tierce, midday,
and noon;-the fifth remontée, and the sixth vespers.-Still they leave one be-
tween each, which is to keep an account and remembrance of it. But he who will
number right, may find twelve of them.-And when they are past, they are all renew-
ed,—they
ed, they all hold their course in their turns.-And you ought to know that, and be-
lieve it for truth,—that the night contains twelve of them, and similarly the day which
comes after, when the night and the day have equal length.-Let nobody wonder,
or be astonished,—because I thus name the night, and place the day after it.—
Night was before day, when our creator-placed it before, and overthrew the night
-by his resurrection and by very great right.—And that signifies that he found
-
1
139.]
25
LIVRE DES CREATURES.
E de grant tenebrur traist les sons à luur,
Ki jà nen ert trublé ne pur nuit oscuré.
Sulunc les clers devins, e sulunc les Latins,
Nuit est dit à nuisir, e fait la gent dormir,
Le seir reposer, ki ne veient à ovrer,
Pur ço qu'els n'unt lu luur jur, cessent de lur labur;
Altrement perireient, e par travail murreient.
Naient à la gent n'est asuagement;
Mais à trestute ren fait la nuit encore ben:
Char la nuit luist la lune, e esteile chascune;
Co est boen al notuner ki vet nageant par mer,
As cumpotestiens, as astronomiens;
raisun.
E ço dirrum el livre, se Dés nus dunet vivre,
Cume la lune est vaillant à tute ren vivant.
Mais ore demusterum quæ seit nuit
par
Nuit est tute plenere la ù ne nat lumière;
E tuz tens durreit, se soleil nen esteit:
Mais il, par sa luur, chacet le tenebrur,
Si cume dient divin, e Dés el Genesim,
Que icele luur apelet hom jur,
Luur apelet jur, e la nuit tenebrur.
Si 'n est divisiun par itele raisun;
Li uns est puplials, e li altre naturals :
Li puplias cuntent duze ures si maintent,
E li naturals jurz vint e .iiij. en sun curs.
Eins Moyses dit par veir en sun escrit,—
Alée est la vesprée, tute la matinée :
Pur nuit numat le vesprée, le matin jurnée;
Co tint il pur un jur, pur veir e senz errur.
E par ceste raisun, e par sa entenciun,
Vint e quatre ures sunt par quei li jur estunt.
us in sin,—and that from great darkness he drew his own people to light,-who
will be no more troubled or obscured by night.-According to the theologians, and
according to the Latins,-night is named from hurting (nox a nocere), and it makes
the people sleep,-repose in the evening, lest they keep awake to work,-because they
have not daylight they cease from their labour;-otherwise they would perish, and
die of their labours.-Nevertheless it is no disparagement to the people;—but still
night benefits everything :-for by night the moon shines, and every star;-that is
good for the navigator who sails on the sea,-for the calculators of the Compotus, for
the astronomers;-and that we shall say in the book, if God gives us life,-how
precious the moon is for everything alive.-But now we will show by demonstra-
tion what is night.-Night is completely whole when being without light;—and
would last always, were there no sun;-but he, by his light, drives away the dark-
ness, as the theologians say, and God in the book of Genesis,-that this light is
called day,-light is called day, and darkness night. They are divided in the follow-
ing manner;—the one is popular and the other natural :—the popular day contains
twelve hours, and the natural day twenty-four in his course.-Thus Moses says
for truth in his writing,-'The evening is done, and all the morning,-the evening
he called night, and the morn day';-that he held for a day, truly and with-
out error.-And for this reason, and by his design,-four and twenty hours are in-
26
L170.
PHILIP DE THAUN.
Mais ore devum garder, enquere, e espruver,
Par diverses raisuns, par quei li jurn sunt lungs.
Li Griu e li divin, e li clerc del Latin,
Li cumpotistiens, e li estrenomiens,
Unt enz el cel truvée une veie esgardée,
Par quei li soleilz vait, e tuz tens sun curs fait :
Li Griu dient par num que ad num zodiacum ;
En Latin la apelum par veir signiferum ;
En Franchesce raisun signiportant ad num.
E les signes que il tent, e cum il les maintent,
Trestuz les numerum par mult breve raisun.
ARIETEM, taurum, geminos, e cancrum,
Leonem, virginem, libram, scorpionem,
E sagittarium, aprof capricornum,
Pisces, aquarum. Li soleilz par raisun
CESCUN an par cez vait e sun plener curs fait.
E de capricornum quant il vait a cancrum,
Li jurn vunt aluignant, e les nuiz acurzant;
Enceis vait en esclem, e par ço pot lu hom,
Quant il vait de lung, ne sunt naient li jur lung:
Mais quant vait traversant, dunc se vunt aluignant.
Eissi est par nature, cume veez sa figure;
Les zones sunt posées dedenz alevées,
Si cume truvum lisant en Ovide le grant.
En Mai sunt par raisun le equinoctiun,
E ço est zodiacus, chi en esclem vait sus.
Cancer est al chef là sus, capricornus est jus;
La zone ardante vait en terre, ki nus fait
Cez estencelemenz quæ veez çi dedenz.
Cele chalur signfie en ceste mortel vie.
Nen voil ore plus traiter, altre voil cumencer.
cluded in the day.-But now we ought to look, inquire, and prove,-by divers rea-
sons, what regulates the length of the day.-The Greeks and the theologians, and
the clerks in Latin,-the calculators of Compotus, and the astronomers,-have dis-
covered in the heaven a visible way,-by which the sun goes and always makes his
course the Greeks call it by the name of Zodiacus;-in Latin' truly we call it
Signiferum;-in French it has the name of 'Sign-bearer.'-And the signs which it
holds, and how it maintains them,-we will name them all very briefly.
Aries, taurus, gemini, cancer,-leo, virgo, libra, scorpio, and sagittarius, after it
capricornus, pisces, aquarius. The sun rightly-each year goes through them
and makes his complete course. And when he goes from capricornus to cancer,
the days lengthen, and the nights diminish;-thus he goes diagonally,-when he
goes along, the days are not long:-but when he goes across, then they lengthen.
-Thus is its nature, as you see its figure;-the zones are placed within, side by
side, as we find in Ovid the great.-In May is rightly the equinox,-and that is
the zodiac which goes up diagonally ;-cancer is above at the head, and capri-
corn at the bottom;-the burning zone surrounds the earth, which makes-the
sparklings which we see there.-That heat signifies this mortal life.-I will not
say more of it, but will begin another subject.
1
201.]
27
LIVRE DES CREATURES.
SEMAINE est apelée, qui est de .vij. jurz furmée;
Damnes-Dés la truvat par .vj. jurz que uvrat;
Al sedme reposat; cele semaine apelat;
E ço est escrit en la lei que hom lit,
Sis jurz devum uvrer, al sedme reposer,
Pur amur del seignur, ki gardat icel jur.
E ore demusteruns pur quei li jur unt nuns.
I paien controverent les nuns que as jurz dunerent.
Li premier que apelum Diemeine par num,
Al soleil le dunerent, e sun num li
poserent,
Pur ço que enluminout le mund, e nuit chazot:
E iço plout à Dé que issi fud apelé.
Kar li sons jurz esteit, e aveir le voleit.
Ne purquant tuz les ad, e trestuz les furmat;
Mais pur ço que ert lumiere del humaine manere,
Le premer jurn posad à sun oes e ruvat,
Pur sue amur garder e forement celebrer.
E secund jur dunerent à la lune e poserent,
LE
Pur le mund que enluminet quant li soleilz declinet.
LES altres jurz dunerent as dés que il amerent.
Quatre dés aurouvent, le un Martem apelouvent ;
Chevalers fud vallanz, hardiz, et cumbatanz;
En la sue onur poserent terz jur:
Cel Marsdi apelum, sulunc la lur raisun.
II secund dés out num Marcurius par num;
Pruz hom fud e vaillant, e si fud marchant:
Le quart jur li dunerent, que Mecresdi numerent.
I terz dés senz dutance seut mult de nigramance ;
Art est de tel ballie cum est garmenterie;
Que Jovem apelerent, le Jusdi li dunerent.
L'
It is called a week, which is formed of seven days;-originally God invented it by
six days that he worked;—on the seventh he reposed; this he called a week;—
and so it is written in the law which we read,-six days we ought to work, and
rest the seventh, for the love of the Lord who kept that day. And now we will
show why the days are named.
The pagans invented the names which they gave to the days.-The first, which
we call Sunday, they gave to the sun, and gave his name to it,-because he en-
lightened the world, and drove away night :-and it pleased God that it should be
so called. For it was his day, and he chose to have it.-It is true he has them
all, and formed them all;-but because he was the light of the human race,—he
assigned the first day to his use and will have it,-to keep and celebrate much for
his love.
The second day they gave and assigned to the moon,-for the world which she
enlightened when the sun is set.
The other days they gave to the gods whom they loved.-They worshiped four
gods, one they called Mars ;-he was a valiant, bold, and warlike knight :—to his
honour they assigned the third day;—we call it Tuesday according to their prac-
tice.
The second god was named Mercurius ;—he was a wise and valiant man, and a
merchant:—they gave him the fourth day, which they named Wednesday.
The third god without doubt knew much negromancy;—it is an art the same
as divination;-him they called Jove, and gave him Thursday.
28
[231.
PHILIP DE THAUN.
E
VENUS une femme, ki esteit de lur regné,
De enfern ert reine dame, là ert sa poesté.
pur cest acaisun furent truved li num,
Sulunc le entendement de la paiene gent,
E
Ki tant fol esteient, que pur dés les teneient.
MAIS ço truvum lisant en cel compot Gerlant,
Que li bers Sainz Silvestre, qui de Rume fud mestre,
Feries les apelat, e lur nuns tresturnat,
Pur ço que cristiens ne cresisant paiens,
De fole entenciun ne de male raisun.
MAIS uncore par raisuns, sulunc les sens des nuns,
Iço i pot entendre, qui i voldrat garde prendre,
Par fei e par veritet, sulunc divinitet,
Vaillant et honurée del melz de la cuntrée e;
Kar ço trovent divin, lisant en Genesim,
Que li nostre creaturs furmat trestuz les jurz,
E issi faiterement, senz nul decevement;
E ben se demustrat par treis jurz que il furmat,
Senz soleil e senz lune, senz rai de steille nule.
Mais Dés en fud li jurz, ço sachiez de cels jurz;
E ço que il jur furent par le salvur,
Signefiet itant, seiez i entendant,
Que pere e filz esteit, sainz espiriz, qui's faisait,
E tut issi serrat cist tens quant finerat,
Si cume dient divin, le Diemeine ert fin.
LI
I Lunsdi par raisun, sulunc ma entenciun,
Signefiet lumere, ù li secund pecchere
Out sun sege posé, par le cumant de Dé.
Mais puis par glutunerie, par raim de lecherie,
Icel sege forfist, en grant peine nus mist,
And Venus, a woman, who was of their kingdom,-she was queen and lady of
hell, there was her power.—And for this cause were the names invented,—ac-
cording to the understanding of the pagan people, who were so foolish that they
held them for gods.
But this we find by reading in the Compotus of Gerland,-that the good St. Sil-
vester, who was a master of Rome, called them feriæ, and changed their names,-
in order that the Christians should not grow pagans,—by foolish understanding or
ill practice.
But still by arguments, according to the sense of the names, this he may un-
derstand who will pay attention-by faith and by truth according to divinity,-es-
teemed and honoured by the best of the country;-for this find divines, reading in
Genesis,--that our creator formed all the days, and that perfectly without any de-
ception;—and he showed himself clearly by three days which he formed,-without
sun and without moon, without the ray of any star.-But God was the day, know
it, of these days;—and forasmuch as those days were by the Saviour,-it signifies
as much, take notice,―as that it was the Father and Son and Holy Ghost who made
them. And just so will be that time when it will end,—as the divines say, Sunday
will be the end.
Monday by right, according to my understanding,-signifies the light, where the
second sinner-had his seat placed by the command of God.-But afterwards by his
gluttony, by the spur of incontinence,―he forfeited that seat, and placed us in
261.]
29
LIVRE DES CREATURES.
Par
ço que il mangat ço que Eve li dunat,
Sur le defens de Dé ultre sa volenté.
APRES vint par raisun, sulunc ma entenciun,
Li Marsdi quant Mercurie, cum se deveit deduire,
Arer e laburer, e en terre semer,
Martyrie li esteit; kar faire ne l' saveit,
Cum sereit al buver, clerc estre u chevaler.
PUIS vint li Mercresdi, ù il uvrat issi,
Que il sout laburer e vendre e achater,
E ço est jurn marcels, e en pur ço icels
KI primes le truverent, cest num li poserent.
E puis que il sout tant faire, que il sout le son atraire,
Dunc fut Jovis cil di, e ço fud le Jusdi.
E CEST sens enpernum, sulunc le sens del num.
E que il nen orguillast, que en mal ne li turnast
Par sun asemblement, si cume funt mainte gent:
Cuvint lui veir à dire, par ço que nostre sire
Tant le aveit amendé, cum jo vus ai cunté,
E iço signefie Vendresdi sainte vie.
A PROF le Vendresdi fut fait le Samadi,
E ço est jurz semuns, sulunc le sens de nuns :
Kar ben semet ki pluret ses pechez, Deu auret.
E ço est allegorie, ne larrai ne vus die,
Cel out le Vendresdi, Saturnus le Samadi.
VEEIZ i sutilement, ço est veirs veirement.
Adam fud là poset, ù jo vus ai cunctet ;
E Adam signefie iceste mortel vie:
Nus ki sumus posé en la lumere Dé,
De icele trebuchum, quant nus le mal fesum;
E ço est li mals jurz à trestuz pecheurs,
great pain,—because he ate what Eve gave him,—though forbidden by God, against
his will.
After came by right, according to my understanding,―Tuesday, when Mercury,
as he ought to please himself,-to plough and to till, and to sow in the earth,-
was punishment to him; for he knew not how to do it,—as he would be at the
drinking, to be clerk or knight.
Then came Wednesday, when he worked also,—as he knew how to labour, and
sell, and buy,—and it is the day of market, and on that account they-who first in-
vented it, gave it this name.—And since he knew how to do so much, that he knew
how to draw to him his own,-therefore it was the day of Jupiter, and that was
Thursday.
And we take this sense, according to the sense of the name.-And let him not
be proud so as to turn it to ill,-by his assembling, as do many people.-He ought
to say truth, because our Lord-had so much amended him, as I have related to
you. And thus Friday signifies holy life.
After Friday was made Saturday, and that is day of seed, according to the
sense of the name: for he sows well who weeps for his sins, he will have God.
-And that is an allegory, I will not omit to tell you, she had Friday, and Sa-
turn Saturday.
Attend closely to it, this is very true,―Adam was placed there, where I have re-
lated to you;-and Adam signifies this mortal life :-we who are placed in God's
light,-fall from it, when we do evil;—and that is the bad day to all sinners,—and
30
[291.
PHILIP DE THAUN.
E ço est li Marsdi, que jo entenc issi.
Mais de iloec deit lever, e sun cors veneter,
Co est al muster aler, e sun pechet plurer;
E co est Mercresdi que jo entenc issi.
Aprof culcher à terre, e le veir Deu requere
Que il facet pardun par ses seintimes nuns,
De ço que ad erret ultre sa volentet
E iço entendum par Vendresdi cest num.
E dunc aurat semet, ki issi ad erret;
E ço est le Samadi que l'em entent issi.
E ço truum escrit, que saint Augustins dit,
Co que semuns cuildruns, que denuns recevruns.
E cest precept serat, quant Samadi vendrat,
U serunt curuné li fedeil Damne-Dé;
Dunc serunt en luur ù jà n'aurunt dolur.
E ço ert le Diemeine, le jur Jesu demeine.
Aiez en remembrance, ço est senefiance
Des jurz en veritet, si cume est espruvet.
MAIS ore quid à estrus, que alcun envidius
Le voldrat cuntredire, qui tant nen saurat dire;
Mais qui ço tel le orrat, ki pur fol le tendrat,
Que seit mois demustruns par mult breves raisuns ;
Mais est dit à mesure quatre semeine dure,
E saciez duze en sunt, par quei tuit li an vunt.
De Mensibus.
CO est Januarius, Fevrer, e Marz
Avril, Mai, Junius, Julius, Augustus,
September, October, November, December.
Icez nums lur dunerent paiens qui's cuntruverent.
Le premerain numerent Janum, e apelerent
that is Tuesday, which I understand so.-But thence he must rise, and purify his
body, that is, go to the church, and weep for his sin;-and that is Wednesday,
which I understand so.-Afterwards he must lie upon the earth, and request the
true God—that he pardon him for his holy name, for having erred contrary to his
will; and this we understand by the name of Friday.-And then he will have
sown, who has thus erred;-and that is Saturday which is understood so.—
And that we find written, that St. Augustine says, that which we sow we shall
reap, what we give, we shall receive. And this precept will be, when the Saturday
shall come, in which all the lieges of the Lord shall be crowned;-then they shall
be in light where they shall have no more pain.—And that will be the Sunday,
the day which belongs to Jesus.-Have in remembrance, that this is the signifi-
cation of the days, in truth, as is proved.
But now I think immediately, that some envious man-will contradict it, who
will be unable to say as much;-but he who shall hear such a one, will hold him
for a fool.-Let us show what is a month, by very brief explanations ;-month is
said from length (mensis a mensura), it lasts four weeks, and know that there are
twelve of them, by which all the years go.-That is, January, February, and March,
-April, May, June, July, August,-September, October, November, December.-
These names were given them by the pagans who invented them.-The first they
called Janus, and named it-the beginning and end of the year.-But some say that a
320.]
31
LIVRE DES CREATURES.
Del an cumecement e le definement.
Mais alquant vunt disant que uns reis vint fuiant
D'un estrange regnet, à Rume la cited,
E iloc fud asis de tuz ses enemis ;
Mais il les chacat par engin que il truvat;
Estupez e peiz prist, e alumer les fist,
Tut s'en envolupat, e les muralz muntat
De Rumu la citet, e od sei ad portet
Dous espees trencantes et mult reflambantes.
Les Rumains apelat, e si lur cumandat
Que lur armes presissent, cels de fors oceissent.
Plusurs parz s'en turnout, cels de fors maneçout.
Cil de fors quant le virent, e il le pas fuirent,
Distrent que dés esteit, ocirre les voleit.
E quant li Rumains virent, que cil de fors fuirent,
Pur le rei, qui's criout e qui's espoentout,
Mult forement s'en gabberent, e le rei urerent,
Chi en fine les mist que un sul nen ocist.
Pur ço cest num dunerent à Jenver e poserent,
Que il vait regardant e arere e avant,
Cum li reis feseit qui sur le mur esteit.
E
PLUTO, qui ert reis de enfern, out icel mois,
Que apelerent Fevrer, pur ço que encumbrer
L'anme ne feist, quant à enfern venist.
Cel meis li encultivouent paiens et onurouent;
Mais cristiene gent le firent altrement;
Par icel sacrifise e tut icel servise
Firent en icel jur que apelum candelur,
En le onur Damne-Deu, qui est trinitet.
E
LI bers Romulus, qui de Rume en fud dux,
Le num sum pere mist al terz mois, si dist
king came flying-from a foreign kingdom, to Rome the city,-and was there be-
sieged by all his enemies;-but he drove them away by a stratagem which he con-
trived; he took tow and pitch, and caused it to be lighted,—and entirely enve-
loped himself in it, and mounted the walls of the city of Rome, and carried with
him-two swords sharp and very bright. He called the Romans, and ordered them
-to take their arms, and kill those who were outside. He turned himself in dif-
ferent directions, and threatened those who were without.-Those who were with-
out, when they saw him, and he did not fly from them,―said that he was a god, and
intended to kill them.-And when the Romans saw that those without fled,—on
account of the king, who cried at them and terrified them, they made great re-
joicing for it, and worshiped the king,-who at last managed it that he did not
kill one of them. For this reason they gave and consecrated this name to January,
-because it looks backward and forward, as the king did who was on the wall.
And Pluto, who was king of Hell, had that month-which they called February,
because he caused—no incumbrance to the soul, when he went to Hell.-In this
month the pagans worshiped and honoured him ;—but the christian people did
otherwise ;-this sacrifice and all this service-they did on the day which we call
Candlemass,-in honour of the Lord God, who is the Trinity.
And the good Romulus, who was duke of Rome,―gave the name of his father
32
[351.
PHILIP DE THAUN.
Que Mars fud apelet, kar si esteit numet;
Que il ne fust ublié, mais tuz jurz remembré.
Mais li plusur que as masles amur
Vent en cele saisun, e pur ço Marz ad nun.
AVERIL ço est à uvrir, kar Dés veit le issir
De cez arbres les flurs, e bestes en amurs;
E pur cest achaisun issi le apeled l'um.
E MAIS est apeled, e cest num emposet
A Mai, que ert merre del deu qui ert mercherre,
Dum là desus parlai quant jo des jurz traitai;
Cel mois l'en cultivouent e sa merre enurouent
Marcheant, chi esteient en la terre e voleient
En cel an gaainner de feire lur mester;
Char itant fol esteient, que pur deu les teneient.
UN philosophus, qui out num Cingius,
Dit que Juign fut dunet Junoni, e numet;
E par figures dit, ço truum en escrit,
Sincopam l'apelum en Latin raisun.
E
Mais si cume l'ai truvé, Bede De Tempore
Dit iço que Romulus, quant de Rume fud dux,
Fist un deseivrement de la Rumaine gent,
En dous les sevrat, as maiurs cumandat
La citet à garder, e ben à cultiver,
Char il ert fedeil de duner bon cunseil;
Li meindre à faire guerres, à conquerre les terres;
E pur cest achaisun, e pur ceste raisun,
Mai est dit as maiurs, Junius al menurs.
AIS Julius chi puis fud iloc dux,
MAIS
Al sedme mois posat sun num, Juil l'apelat,
Pur ço que il fud net en nul que ai numet.
to the third month, and said-it should be called Mars, for that was his name ;-
that he might not be forgotten, but ever remembered.-But many say that to the
males love-comes in this season, and therefore it has the name of March.
April comes from opening (ab aperiendo), for God sees in it issue-flowers from
the trees, and the animals in love;-and for that reason it is so named.
And May is called, and received its name-from Mai, who was the mother of
the god who was a merchant, of whom I spake above when I treated of the days;—
in this month worshiped him and honoured his mother-merchants, who were on
the earth and desired to gain that year by the exercise of their calling; for they
were such fools that they held them for gods.
And a philosopher, who was named Cingius,—said that June was given to Juno,
and named after her ;-and by figures spoken, as we find in writing, we call it sin-
cope in the Latin tongue.-But as I have found, Bede De Tempore-says that Ro-
mulus, when he was duke of Rome, made a separation of the Roman people,-he
separated them in two, to the elders he commanded-to guard the city, and culti-
vate it well;-for they were lieges to give good counsel;-the younger to make
war, and conquer lands;—and for this cause and reason,-May is named from the
elders (majores), and June from the juniors.
But Julius, who afterwards was duke there,-gave his name to the seventh
month, and called it July,-because he was born in none of those I have named.
381.]
33
LIVRE DES CREATURES.
E
AUGUSTUS Cesar, chi puis l'out à garder,
La gent de Rumanie e la terre en baillie,
[A] Aust icel mois posat sun num li reis,
Pur ço que il venqui cel mois sun enemi,
Chi mult guerrie, e lunges travaillie.
Mais ço dit Servius, que li bers Romulus,
Quant nums lur enposat, tut issi les numat,
Julium, Quintilem, Augustum, Sextilem.
E VITOVRE, e Septembre, e Novembre, e Decembre,
P[1]uis sunt apelé, char dunc sunt tempesté;
E que pluie apelum en Francesche raisun,
Co est Latins imber, dum est dit September.
Saciez des altres mois si sunt numert tuz treis,
E pur cez achaisuns furent truvet cez nuns.
Nen voil ore plus traiter, altre voil cumencer.
LI
I Griu dient calo, e li Latins voco,
Co est apelum en Francesche raisun ;
E Romulus, qui ert reis, ruvat que chascun mois
Fust kalende apelet, par trestut sun regnet ;
E sulunc nos raisuns ço est apeleisuns.
E ben saciez que est veirs, kar enz en chascun mois
Uns evesques gardout cum la lune alout;
E quant nuvele esteit, as Rumains le diseit,
E dunc sacrefiouent, aprof ço apelouent
Trestuz icels del regnet à Rume la citet.
E cels asemblemenz chi esteient des genz,
Nunes les apelouent, pur ço que se asemblouent.
E quant cil desevrouent, cels jurz ides clamouent,
E ore mustruns brevement tut lur ordenement:
Saciez que en Jenver, pur ço que ert premier,
Ses chalendes poserent, dis e nof l'en dunerent;
And Augustus Cæsar, who afterwards had the government-of the Roman peo-
ple, and the land in keeping,—as king gave his name to the month of August,-
because he vanquished his enemy in that month,-who warred much and laboured
long. But Servius says that the good Romulus,-when he gave them names,
named them as follows,-Julius, Quintilis, Augustus, Sextilis.
And October, September, November, December, were called rains, for then
there are tempests;-and what we in French call pluie (rain),—that is in Latin imber,
from which is derived September.-Know that the three other months are named
thus,-and for these reasons were invented these names.-I will not say any more
about them, but will begin another subject.
The Greeks said kaλw, and the Latins voco,-that is apelum (we call) in French;
-and Romulus, who was king, ordered that each month-should be called kalends,
throughout his kingdom;—and according to our language that is callings.-And
know well that it is true, for in every month-a bishop watched how the moon
went ;-and when it was new, he announced it to the Romans, and then they sa-
crificed, after which they called-all those of the kingdom to the city of Rome.-
And these assemblies of people,-they called nones, because they assembled.-And
when they separated, those days they called ides.-And now we will show briefly
all their arrangement :-know that in January, because it was the first,-they placed
D
34
[412,
PHILIP DE THAUN.
Altre tant enposerent Fevrer, e dunerent
A Septembre ensement icel ordenement,
Avril, Juinnet, ensemble; Aust e Septembre
Dis e set en poserent, à chascun tant dunerent ;
E Vitovre e Decembre altre tant ensemble.
E DES nones mustrun, par mult breve raisun.
Jenvers, qui fut premers, quatre ennout, e Feirers;
Averil, Juinnet, Septembre, e Aust, e Novembre ;
Altre tant en poserent en Decembre e dunerent;
October ensement out cel ordenement.
E enz en chascun mois vint ides mist li reis
Ki primes les truvat, ne plus ne mains n'i ad
Sulunc sa volentet neint de altre auctoritet.
MA
AIS ore est questiun, pur quel cose truvum
Enz el mois de Jenver kalendes de Fevrer;
Des altres ensement entrechanjablement.
L¹
I Rumain qui's truverent, les kalendes poserent,
Si cum jo ai cuntet, descrit, e demustret:
Mais puis les tresturnerent, pur les laruns qui erent
El regne, e destrusouent cels qui à Rume alouent,
Lur marchiet demenouent, lur coses vendouent,
Pur ço que il ne soussent quant aler i deusent,
Al veiage garder pur la gent destrusser.
E ço en est l'achaisun, pur quei issi truvum
En nostre kalender, iço vus voil mustrer.
Ne voil ore plus parler, char ore vus voil numer
Des signes dum parlai quant des jurz traitai,
Que Egyptien truverent, qui mult sage gent erent,
E distrent par figures e par divines cures.
E si vus demandez pur quei furent truvez,
his kalends, they gave him nineteen ;-they assigned the same number to February,
and gave-similarly this arrangement to September,-April, July, together;
August and September-they assigned seventeen, to each they gave so much ;—
and to October and December the same.
And we will treat of the nones very briefly.-January, which was first, had four,
and February ;-April, July, September, and August and November;-the same
number they assigned and gave to December ;-October similarly had this arrange-
ment. And so in each month the king placed twenty ides-who first invented
them, (there are neither more nor less,)—according to his will and not by other
authority.
But now arises a question, why we find-in the month of January the kalends
of February;—the others in like manner interchangeably.
The Romans who invented them, assigned the kalends,-as I have related, de-
scribed, and shown;-but afterwards they transposed them, on account of the
thieves who were in the kingdom, and robbed those who went to Rome,—took
their merchandise, and sold their things,-in order that they might not know when
they ought to go,-to watch the voyage in order to rob the people.-And that is
the reason why we find it thus--in our calendar, this I will prove to you.-Now I
will speak no more of it, for I wish to name to you the signs of which I spoke
when I treated of the days,-which the Egyptians found, who were a very wise
people,-and spoke by figures and by divine reasons. And if you ask why they
442.]
35
LIVRE DES CREATURES.
Macrobe querez, iloec le truverez,
El Sunge Scipiun, ù demustret raisun.
Pur ço ne l' voil cuncter; ainz me plaist demustrer
Pur quei furent numez, e as mais enposez.
Mais ço devez saveir, e ben creire pur veir,
Signe n'est cose nule, ainz est dit par figure,
Ne mais que sulement sutil entendement,
Que Egyptien truverent quant le cel deviserent.
LA premeraine partie, ne larrai ne l' vus die,
Ārietem numerent, cest num li emposerent;
Iço est multuns en Francesche raisuns.
Ore veez sutilement par quel entendement;
Char si cume cele beste ad lungs corns en la teste,
Granz e recercelez, que multun apelez ;
E al chef ad valur e tute sa vigur;
Li soleilz ensement, senz nule redutement,
Quant il vait icele part, ses rais getet e espart,
Plusurs parz les estent, trestuz à sun talent;
E pur ço est numée issi cele cuntrée ;
U pur cest achaisun, que en cele saisun
Li soleilz en veritet vait le destre costet
Del grant Yonium, que nus mer apelum:
E issi cume li multuns, en iceles saisuns,
Se gist en veritet sur le destre costet.
E cest signe poserent icil qui l' cuntretruverent
En Marz, qui esteit digne que il oust icel signe;
Char es duze kalendes gar que ben l'entendes.
Li nostre creaturs furmat les primers jurs,
U li soleilz tuz jurz cumencerat sun curs;
E ço Helpri dit pur veir en sun escrit,
E Bede, e Gerlanz, e Nebroz li vaillanz.
were found,-seek Macrobius, there you will find it,-in the Somnium Scipionis,
where he shows the reason.-Therefore I will not relate it; but it pleases me to
show-why they were named and assigned to the months.-But this you ought to
know, and believe it well for truth,—a sign is no thing, but is said figuratively,
nor anything more than a subtle understanding,-which the Egyptians invented
when they divided the heaven.
The first part, I will not omit to tell it you, they called Aries, and assigned this
name to it; that is mouton in French.-Now see accurately with what meaning;-
for as this animal which we call mouton-has long horns on its head, great and
bent back in a circle;-and in the head it has its strength and all its vigour ;-the
sun similarly, without any doubt,-when he goes on that part, casts and spreads
his rays, extends them on several sides, all at his will;-and for that is thus named
that district;-or for this reason, that in that season,-the sun, in truth, goes to
the right side—of the great Ionian, which we call sea :-and thus like the ram, at
that season,-lies in truth on its right side.—And those who discovered it placed
this sign-in March, which was worthy to have that sign.-For in the twelve ka-
lends, as you may clearly understand,-our creator formed the first days,-where
the sun always will begin his course; and that Helpericus says for truth in his
writing, and Bede and Gerland, and Nebrot the estimable.
D 2
36
[473.
PIIILIP DE THAUN.
LE
E altre signe poserent, que taurum apelerent,
En Avril veirement par cest entendement;
Char quant li soleilz vait, en cele part se trait,
Dunc maurent les blez que boes unt laburez,
En ces terres ardantes, e des ewes saillantes.
Pur ço dit Helpri que Egyptien eissi
Cest num l'enposerent, e taurum le apelerent.
LE E terz signe poserent en Mai, que il apelerent
Geminos par raisuns, que frerres apeluns;
Sulunc l'entendement de la paiene gent
L'un numum Castorem e le altre Pollucem.
E amdui furent frere, de mere num de pere
Castor fud filz Jovis, e Pollux filz Martis;
E Castor fud itels que il ne fud pas mortels,
E cil tant espleitat, que sun frere dunat,
Chi ainz mortel esteit, c'il murir nen poet.
En cel furent portez, en esteiles muez;
E ourent tel amur, e itele dulcur,
Que quant li uns raiout l'altre se rescunsout.
E ço truum lisant en Ovide le grant;
Co fud entendement de la paiene gent.
ORE
RE veez del quart signe, pur quel cose il fud digne,
Que en Juin fud poset, e cancrum apelet,
Que nus crabbe apelum en Francesche raisun.
Beste est de tel nature e de tele figure,
Que ele ne pot drait aler par terre ne par mer;
Saceiz tut issi fait li soleilz, quant il vait
En icele cuntrée, ço si est apelée,
Ne pot plus halt munter, ainz l'estoet returner;
E pur cest achaisun issi cest signe ad nun,
Si cume truum lisant enz el cumpot Gerlant.
The other sign, which they called Taurus, they placed-in April truly with the
following meaning; for when the sun goes and draws himself into that part,—
then ripens the corn which the bullocks have tilled,-in those lands that are heated
and rising from the waters.-Wherefore Helpericus says that the Egyptians thus—
named it, and called it Taurus.
The third sign they placed in May, which they called-Gemini in their language,
which we call brothers;-according to the meaning given by the pagan people,—we
name one Castor and the other Pollux.-And they were both brothers, by the mother
not by the father;-Castor was the son of Jupiter, and Pollux the son of Mars ;—
and Castor was of such nature that he was not mortal ;—and he prevailed so far, that
he gave to his brother, who before was mortal, emancipation from death.—They
were carried up to heaven, and changed into stars ;—and they had so great love and
so great sweetness, that when one shone, the other withdrew himself.—And that
we find by reading in the famous Ovid; this was the meaning of the pagan people.
Now see of the fourth sign, for what thing it is worthy,-which was placed in
June, and called Cancer,—which we call crab in French.-It is a beast of such na-
ture and figure,—that it cannot go straight by land nor by sea;-know that just
so does the sun, when he goes-into this district, which is so named,—he cannot
ascend higher, and is therefore obliged to return;-and for this reason this sign
has that name,-as we find by reading in the compotus of Gerland.
504.]
37
LIVRE DES CREATURES.
E
SACEIZ pur veritet, li quint signe est poset
E en Juinnet, par raisun que apelerent leun.
Leuns ad tel nature, que nen ad beste nule:
Fort ad le piz devant, hardiz e cumbatant;
Feble ad le trait derere, que de grant manere:
Saciez pur cel voil dirre, char a itel materie
Li soleilz quan là vait e cele part se trait,
Enz el cumencement tute sa vertud prent,
Tut est esbuillissant, forment chalt e ardant;
Quant est en mi venud, n'ad gueres de vertud
Plus que li leuns ad qui les greilles flans ad,
Sulunc le véement à cest humaine gent.
La cue signefie que il ad grant baillie ;
Le soleil perecus, pur le tens que est pluius ;
Mais nest pas perecus, ainz est veu à nus.
E ce truum en escrit, que danz Nebroz le dit.
EN Aust asistrent le sist signe [e] mustrent,
Que en Latin apelum virginem par raisun,
E en Fraceise sermun pulcele le apelum :
Pulcele signefie, ne larra ne l' vus die,
Cose qui fruit nen ad tant cum virgine serad.
Saciez tut ensement, senz nul redutement,
Que terre fruit nen dune, ne arbre ne burzune,
En icele saisun que Aust apelet l'um
E pur cest achaisun issi cest signe ad num,
Si cum truum escrit que Helpri le dit.
E
LE sedme poserent en Septembre e ruverent,
Que libra fust apelet, par grant sutilitet,
Que nus peise apelum en Francesche raisun.
E ço est tel estrument que part mult velement,
And know for truth, the fifth sign is placed-in July, which is called Lion.-
The lion has such nature as no other animal has ;-he has the foot strong before,
bold and pugnacious;-his legs are feeble behind, the tail of great appearance :-
Know, for this I will say it, for such nature has the sun, when he goes there and
draws himself to that side,-thus in the beginning he takes all his force, he is all
boiling, very hot and burning;—when he is come to the middle, he has hardly more
strength-than the lion has who has small flanks, as it appears to this human race.
-The tail signifies that he has great power;-the sun being hidden, for the wea-
ther which is rainy :-but he is not hidden, so he is seen by us.-And this we find
in writing, that Dan Nebrot said it.
In August they placed and show the sixth sign,-which in Latin we call virgo,-
and in French we name pucelle :-maiden signifies, I will not omit to tell it you,—
a thing which has no fruit as long as it shall be virgin.-Know in like manner,
without any doubt,-that neither earth gives fruit, nor tree buds,-in this season
which is called August ;—and for that reason the sign is thus named,—as we find
written that Helpericus says.
And the seventh they placed and ordered in September, which was called libra,
very cunningly,-which we call a balance in French.-And this is a certain instru-
ment which divides very equally,—as the sun does, when he comes to that part,—
38
[534.
PHILIP DE THAUN.
Cum li soleil fait, quant cele part se trait,
Fait equinoctium, que en Franceis apelum
Que la nuit et li jurz sunt de veles lungurs.
E pur ço fud dunet cest num e enposet,
D'icele cuntrée del cel, qui si est numée,
Si cume truum lisant enz el cumpot Gerlant.
LE
E vitme signe poserent, que scorpiun numerent,
En Vitovre, qui ert digne que il oust icel signe ;
Char ço est beste puignante, hardie e cumbatante.
E saceiz ensement, quant li soleilz là tent
En icele cuntrée, dunc est gresil e gelée ;
E pur ço le numerent, en cel mois le poserent
Egyptien issi, si cume dit Helpri.
LE neofme que il truverent, en Novembre poserent,
Que nument sagittarie, ço est beste que set traire,
E de humaine figure tresque la ceinture,
E de tres ad faiture de cheval e figure.
E ço dit Helpri, que Egyptien eissi
Cest num li enposerent, e issi le numerent,
Pur gresil que avum en icele saisun,
Ferent nus cumpuguns as nés e as mentuns.
E ço que il ad dererre chevaline manere
Signefiet itant, que dunc s'en vait beissant
Li soleilz, quant là vait e cele part se trait.
CAPRICORNUM dunerent à Septembre e poserent,
Que nus chevre apelum, e par ceste raisun ;
Char si cume cele beste volt munter halt pur pestre,
Li soleilz quant là vent, e cele part maintent,
E là par est venud de tute sa vertud,
he makes the equinox, or as we say in French-the night and the day are of equal
lengths. And on this account was given and assigned this name,-of that district
of the heaven, which is so named, as we find by reading in the compotus of
Gerland.
The eighth sign, which they called Scorpion, they placed-in October, which was
worthy to have this sign ;—for that is an animal poignant, bold, and pugnacious.-
And know similarly, when the sun holds itself there-in that district, then is
there hail and frost ;-and on that account gave it the name, and placed it in that
month-the Egyptians thus, as Helpericus says.
The ninth which they found, they placed in November,-which they named Sa-
gittarius, that is an animal which knows how to shoot,—and of human form down
to the waist,—and behind it has the make and figure of a horse.—And this Helpe-
ricus says, that the Egyptians similarly-gave it this name, and called it thus,—on
account of the hail we have in that season,-that causes us punctures in the nose and
chin.—And the circumstance of his having behind the manner of a horse,-it sig-
nifies that then the sun-goes away declining, when he comes there and draws
himself to that part.
They gave and assigned to September Capricornus,-which we call goat, and for
this reason ;-for as this animal likes to mount high to feed, so the sun, when
he comes there, and holds himself in that part,-and is come there with all his force,
563.]
39
LIVRE DES CREATURES.
Par esse la charere s'en reparet arere;
E pur cest achaisun issi cest signe ad num,
Sulunc l'entendement de la paiene gent.
LE
E unzime que truverent, en Genver le poserent,
Aquarius ad nun sulunc le lur raisun,
Char dunc sunt tempestez, pluies, e mals orez.
N_Fevrer poserent cel que peisun clamerent,
Pur mult grant raisun, char jà nen ert peisun,
Chi poust ben garir qu'il ne voillet murir,
Se il ewe nen ad quant il la requerrad.
EN
E
pur
cez achaisuns furent truvet les nuns.
E del cel les cuntrées sunt issi apelées,
Sulunc les divers tens del soleil e des vens,
'E sulunc les oret, sulunc les tempestez,
Si cume Helpri dit par veir en sun escrit.
MAIS que ben entendrat, e sutilement i verrad,
Co que ai cuntet sulunc divinitet,
Le purrat afermer, e par veir demustrer,
E c'est allegorie ne larrai ne l' vus die.
I multuns signefie le filz sainte Marie ;
L'
Char si cume cele beste ad lugs corns en la teste,
Granz e recercelez, que multun apelez,
En Marz fut poset, qui primes fud truvet;
E issi faiterement, senz nul redutement,
Deus quant le mult(sic) criat, forment se purpensat,
E iço entendum par le chef del multun :
Char en chef.est valur dunet, force e vigur,
Ne jà n'ert ben sanez, chi là ad enfermetez.
E altre entente i ad, li multuns un verm ad,
Qui les corns li manjue, quant del hurter se argue;
Pur ço nument divin vervecem en Latin.
-behind the wain [the polar star] he returns back;-and for this reason this sign
is thus named, according to the notion of the pagan people.
The eleventh which they found, they placed in January,-Aquarius is its name
in their language,—for then are tempests, rains, and rough weather.
In February they placed that which they called fish,-with very great cause,
for there was no fish,-which could avoid dying,—if it has not water when it shall
want it. And for these reasons were invented their names.-And the districts of
the heaven are thus named,-according to the divers times of the sun and of the
winds, and according to the weather, according to the storms,—as Helpericus
tells us for truth in his writing.
But he who pays good attention, and will look closely into it, what I have re-
lated according to theology,—he can affirm it and prove it to be true,—and it is an
allegory, I will not omit to tell it you.
The sheep signifies the son of St. Mary;--for as that animal has long horns on
its head, great and curved, which we call sheep,-it was placed in March, which
was made the first month;—and thus truly, without any doubt,-God, when he
created the world, reflected very much in his mind,—and this we understand by
the head of the sheep :-for in the head is given strength, force, and vigour,-nor
was he ever very sound, who had weakness there.-And another meaning there is,
the sheep has a worm,-which eats his horns, when he does not strike with them;
40
[593.
PHILIP DE THAUN.
E cil verms signefie, ne larrai que ne l' die,
Saint espiriz que il aveit, par quei il purveeit
Tutes les creatures de diverses figures.
E
LI corns signefient, sulunc ço que alquant dient,
Qui sunt recercelez, lungs, granz, par pleiz furmez,
Signefient itant, que arere e avant
Nostre sire esgardat, ainz que le mund furmat,
E arere e avant cum li corn vunt tortant,
E en l'esgardentent senz nul redutement
Tut vit quancque il freit, e cum l'en avendreit.
De iceste Macrobe dit par veir en sun escrit ;
E si li posat num mundum archetipum ;
E les furmes que il vit, senz nul cuntredit,
Ides apelat, cest num lur enposat.
E ço que li multuns en iceles saisuns
Se gist en veritet sur le destre costet,
Signefie itant, seiet i entendant,
Deus fud morz, vint en terre pur noz anmes conquerre,
Sulunc sa humanitet, nent sulunc deitet;
E ço est le achaisun pur quei cest signe ad num,
Par veir e senz dutance, aiez en remembrance.
E LI tors signefie en cest mortel vie
Forement labureit, aprof ço que il faiseit
Pur noz anmes cunquerre, cum li boes fait en terre.
E saceiz que li pez, qui en dous est furchiz,
Dous poples signefie, ne larrai ne l' vus die,
Paiens, Judene gent, dum prendreit vengement.
Char en le une partie del ped. queque fols die,
Un .y. Griu entendum par mult grant raisun,
En le altre un .o., asemblez .y. e .o.,
-wherefore the theologians name it in Latin vervex.-And that worm signifies, I
will not omit to tell it you,-the Holy Ghost which he had, by which he pro-
duced-all creatures of divers figures.
And the horns signify, according to what some say, which are curved, long,
great, formed by folds,-they signify as much as that behind and before-our
Lord looked, when he formed the world,—and behind and before as the horns
go turning,—and in looking, without any doubt, he saw everything that he would
make, and how things would happen.-Of this Macrobius speaks for truth in his
writing;—and so he gave it the name mundus archetypus ;-and the forms which
he saw, without any gainsay, he called Ides, and gave them this name.-And
the circumstance that the sheep at that season-lies truly on its right side,—
signifies as much as that (pay attention to it)—God died, and came on the earth
to gain by conquest our souls, according to his humanity, not according to his
deity;—and that is the reason why this sign has its name,-in truth and without
doubt, bear in remembrance.
And the bull signifies that in this mortal life—he laboured very much, (notwith-
standing that which he did-to win our souls by conquest,) as the ox does on the
earth. And know that the foot, which is parted in two, signifies two people, I
will not fail to tell you,-pagans and Jews, of whom he would take vengeance.-
For in the one part of the foot, let the fool say what he will,-we understand an
y-grec (y) with very great right,-in the other an o, put together y and o,—so that
624.]
41
LIVRE DES CREATURES.
Si en avereiz un .yo., ce est interjectio,
Victorie signefie que Dés li filz Marie
Out de Judene gent e de paiene gent;
E pur cest achaisun issi cest signe ad num,
Aiez en remembrance, ço est signefiance.
E LI frere en vertet, dum je vus ai cuntet,
Sulunc l'entendement de la paiene gent,
Que geminos numum en Latin raisun,
Ceo est allegorie del fiz sainte Marie,
Que nostre frere esteit, e murir ne poait
En sa simple nature, prist humaine figure,
E volt pur nus murir, pur noz anemes gurrir
De paines enfernals, des enemis mortals ;
E par sa deited nus ad delivered.
Isi faiterement, cum li solail suvent
En la lune luur dunet e resplendur ;
E çeo quæ vus veez, quant la lune esguardez;
Que en li nʼat luur ne nule resplendur,
Ne mais que enluret un sul petitet;
Sacez çeo signefie icest mortel vie,
Cume la gent vunt pechant, e de Deu esluignant;
Mais quant il se repentent, e vers Deu se dementent,
De çeo que il n'unt lumere de lur lampes plenere,
Deu represt si chascune, cume li solailz la lune ;
E par cest raisun issi cest singne ad nun.
CANCER signefie, ne lerai ne l' vus die,
Que ne pot dreit aler par terre ne par mer;
E quant Dés viint en terre pur noz anemes conquerre,
Mult se alat muzant, ne osout venir avant,
Si creineit forement paens e Judeu gent,
Que il devaient occire e faire le martire.
you will have yo (io), which is an interjection,-and signifies the victory which God
the son of Mary-had over the Jewish people and the pagan people.-And for this
reason this sign is thus named,-bear in remembrance, this is the signification.
And the brothers, in truth, of whom I have told you,-according to the under-
standing of the pagan people,-which we name Gemini in Latin,-that is an
allegory of the son of St. Mary,-who was our brother, and could not die-in his
pure nature, but he took human shape,-and would die for us, to rescue our souls
-from the infernal pains, from our mortal enemies ;-and by his deity delivered us.
-Thus truly, as the sun often-in the moon gives light and resplendency;-and
as you see when you look at the moon,-that in it there is no light and no resplen-
dency,-nor does it give more light even but a very little ;-know that it signifies
this mortal life,-as the people go sinning and departing from God;-but when
they repent, and turn again towards God, since they have not light fully of their
lamps,—God re-lights each, as the sun does the moon;-and for this reason this
sign has that name.
Cancer signifies (I will not fail to tell you)-that it cannot go straight by land
nor by sea, and when God came on the earth to conquer our souls, he went
much from side to side, he dared not come forwards, he feared much the pagans
and the Jews, because they were to kill him and make him a martyr.-And that
42
[655.
PHILIP DE THAUN.
E çeo lisant trovum enz en le passiun,
Que nostre creaturs out mult granz pours,
Sulum le humanited, nent sulum deited;
E pur cest achaisun issi cest signe ad nun.
E VEEZ del leun significatiun:
Fort est el piz devant, ardiz e cumbatant,
Feble ad le trait derere, cue de grant manere ;
Ceo est dit par figure, Dés est fort par nature,
Fort sulum deited, feble en humanited.
La cue signefie, que il ad de grant baillie,
Que Dés prendrat justise de ices ki funt servise
A diable suvent, sulum m'entendement.
E cest entenciun avum nus del leun;
De sa cue en verted, si cum est espruved,
Fait un cerne par tere quant volt praie conquere,
Si laisset la baée, que çeo seit la entrée
As bestes que il desire, dunt volt faire sa prise :
E tel est sa nature, que jà n'i ert beste nule
Qui puisset trespasser sun merc, ne ultre aler.
Par le cern entendun parais par raisun;
En la breche est l'entrée que nus est aprestée,
Si nus le ben faisum e le mal guerpissum;
E la cue est justise, que de sur nus est mise.
E çeo que li leuns tremblet quant le veuns,
Signefied itant, saiez hi entendant,
Que Deus pur nus tremblat, forment se humiliat,
Quand od sa deited volt prendre humanited.
ᎾᎡ
R fait l'um questiun des caels al leun,
Que içeo signefie, que .iij. jurz sunt senz vie
Enz el cummencement de lur founement;
we find by reading in the Passion,-that our creator had very great fear, according
to his humanity, not according to his deity;-and for that reason this sign is
thus named.
And this is the signification of the Lion :-he is strong in the feet before, bold
and pugnacious,-his hind feet are feeble, with a large tail;-that is said by figure,
God is strong by nature,-strong according to his deity, weak according to his
humanity. The tail signifies that he has great jurisdiction,-that God will exact
justice of those who do service-to the devil often, according to my understanding.
-And this understanding we have of the Lion;—with his tail, in truth, as is proved,
-he makes a train on the earth, when he will obtain his prey,-and leaves a break,
that it may be the entry-to the beasts which he desires, of which he will make his
prize and such is his nature, that there will be no animal-which can pass his
mark, nor go beyond it.-By the track we understand paradise rightly;-at the
break is the entry which is made ready for us,-if we do what is good and quit
what is bad;-and the tail is justice, which will be done upon us.-And in that
that the lion trembles when we see him,-it signifies as much, take notice,-that
God trembled for us, and humbled himself very much,-when with his deity he
willed to take humanity.
Now it is probably asked concerning the cubs of the lion,-what it signifies,
that they are three days without life-at first when they are born,-and then
!
685.]
43
LIVRE DES CREATURES.
E puis venent á vie par le leun ki crie.
E çeo est grant signefiance, aiez en remembrance,
Dés fud mort en terre .iij. jurz, pur nus conquere,
Sulunc sa humanited, nent sulum deited.
Par le cri del leun la vertud Deu parnun,
Par quai resuscitad, y enfern despuillad :
Aiez en remembrance, cest est signifiance.
VIRGO signefie le fiz sainte Marie,
Laste fud mlt forment, çeo trovum veriement,
Unc nen out volunted ne mais de servir Dé.
ET libra en verted ben signefied Dé,
Que nus peise apelum en Franceise raisun;
Ceo est un estrument ki par mult velment;
E Dés ki est, vassals partirat bons e mals
Si dreiturelement, cum fait cel estrument.
E çeo que en sa seisun est equinoctiun,
E çeo est que nuit et jur sunt de vele lungur,
Signefied itant, saiez i entendant,
Que après le jugement, senz nul redutement,
Parais ert senz fin e enfern huelin.
E VEEZ par raisun Deus est escorpiun;
Ceo est beste puignante, hardi e combatante:
E Scorpiuns esteit, quant Judeus reparnait,
Sulunc l'entendement de cele fole gent.
E CEO dit nostre armaries, que Dés fist Sagitaries,
Ke humaine figure ad tresque à la ceinture,
Cheval est de derere, un arc tent arere;
Or veez par maisterie que içeo signefie.
Dés out humain carpent entre Judeu gent;
Cheval signefiad quant il de ous se vengad,
come to life by the lion who roars.-
-This is a thing of great import, keep it in
mind,-God was dead in the earth three days, to conquer us,-according to his hu-
manity, not according to his deity. By the roar of the lion is understood the virtue
of God,-by which he revived, and despoiled hell:-keep in mind that this is the
signification.
Virgo signifies the son of Saint Mary,-she was very joyful, as we find truly,
—and never had greater will to serve God.
And Libra, in truth, signifies God,-which we call in French a balance ;-that is
an instrument which separates very equally;-and God who exists, will divide the
good and the wicked vassals,—as rightly as does this instrument. And inasmuch
as in its season is the equinox,-that is the night and day are of equal length,—
it signifies, give attention to it, that after the judgment, without any doubt,-
paradise will be without end and hell equally.
And lo! rightly God is represented by the Scorpion ;-it is a beast stinging, bold,
and pugnacious-and he was a scorpion, when he reprehended the Jews,-ac-
cording to the understanding of that foolish people.
And our Bible says that God made Sagittarius,-that it has a human figure
down to the waist,--and is a horse behind, it draws back a bow;-now see by
'maistrie' what this signifies.-God had a human chariot among the Jews;-the
horse signifies when he took vengeance upon them,-he struck them rudely, for by
44
[715.
PHILIP DE THAUN.
Ferit les asprement, car par le fundement
Lur fait le sanc issir, e çeo fait le ferir,
Pur çeo que il trairent e forment le forfirent.
E pur çeo n'unt nul rei, que il trairent lur rai,
Ki les aveit furmet sulunc humanitet.
L'arc qu'il tent en sa main, içeo n'est pas en vain ;
Il signefie tant, seiez i entendant,
Quant fud en croiz pendud, parmi le cors ferud,
Seinz espiriz s'en alad pur icels qu'il amad,
Ki en enfern esteient, sun sucurs atendaient ;
Cume l'arc gerant met la seete avant ;
E ceste entenciun nus fait l'arc par raisun,
Ke la seete vait par mi que la cruiz fait.
E DE Capricornum veez ore par raisun,
Deus granz choses seignent cil qui cest signe peignent;
Chef de chevere devant, cue de serpent grant,
Jen mi un nud peinent, pur quei divers se seignent.
Or veez par maistrie que içeo signefie :
Chevere est un itel beste, qui munted alt pur pestre ;
Aiez en remembrance çeo est grand signifiance.
Quant Dés fud mort en terre, sun seigne alad requere,
Dont il anceis turnat, quant pur nus se encarnad,
Si cum li solails fait quant il sun curs ad fait.
La cue del serpent signefie turement,
Que nostre creaturs metrat sur pecheurs;
E li nuiz est pechiez dont il sunt enlacez,
Que jà part nen averunt od Deu, ne ne serrunt;
E pur cest achaisun issi cest signe ad nun.
PUIS qu'il viint là sus fu il Aquarius,
Qu'eque nus appellum en Franceis raisun,
E
the fundament—he made their blood issue, and this made him strike,—because they
had betrayed him and very much sinned towards him.-And therefore they have no
king, because they betrayed their king,-who had formed them according to humanity.
-The bow which he holds in his hand, this is not in vain ;-it signifies that, attend
to it,—when he was hanged on the cross, and his body pierced, the holy spirit de-
parted for those whom he loved,-who were in hell, and waited for help from him ;
as the bow-bearer puts his arrow forward;-and the bow presents us rightly this
meaning,—that the arrow goes through the way which the cross makes.
And of Capricornus see now the meaning; they indicated two great things who
paint this sign,-the head of a goat before, with the tail of a great serpent,—and
they paint a knot in the middle, for which various people sign themselves. Now see
by maistrie' what that signifies a goat is an animal which mounts high to graze;
-remember that this has a great signification.-When God was dead on earth, he
went to seek his sign, from which he had turned, when he became incarnate for us,
-as the sun does when he has completed his course.-The tail of the serpent sig-
nifies torment,-which our creator will put upon sinners,-and the knot is the sin
in which they are bound,-who will not have their share nor be with God;-and
for this reason the sign was so named.
And after he came there above, he was Aquarius,-which we call eau in French,
-it is allegory, for the water signifies-the Holy Ghost, I tell you, with which he
745.]
45
LIVRE DES CREATURES.
Est allegorie, car le eve signefie
Saint espirit, çeo vus dit, dunt ses sainz reemplit:
E icil sunt ews, ben le di, as plusurs,
Que demeinent la vie del fiz sainte Marie.
E
VEEZ del Peissun significatiun:
Si cum l'eve desire, en pur çeo le voil dire,
Si nostre creatur volt que tut pecheur
De lur faiz se repentent, e vers lui se dementent,
Et il les sucurat tant tost cum çeo orat.
E çeo truvum escrit es liveres que l'um lit.
E pur cest achaisun furent troved li nun,
E de celes cuntrées sunt issi appellées,
Aiez en remembrance, çeo est signifiance.
Nuls hom ne se merveilt, ne pur çeo ne se esveilt,
Que Jhesu signefie en cest mortel vie
Itantes creatures de diverses mesures,
Ne larai ne l' vus die, asez plus signefie
Que hom ne set cunter ne dire ne penser,
Ne par ses creatures de diverses figures.
Mais quid aliquant dirrunt, ki poit ne me entendrunt,
Que en vain me travalai quant des signes traitai.
Mais tel me pot blasmer ne l' saverait amender,
E quid que tel l'orad que pur fol le tendrat.
Or en ai assez dit, e mun talent descrit,
Quid que en ai bien parled, od le aie de Dé,
Ne voil ore plus traiter, altre voil cumencer.
ANS est removement, sulunc alquante gent;
Di le vus en verted, sicum je l' ai truved,
Ke chascun an burjunent arbres e lur fruit dunent,
E altres creatures tut sulum lur natures;
Mais sulun altre gent, est dit tut altrement,
Ke quant il ad alées trestute les cuntrées
filled his saints:-and those are waters, I assure you, to many,-who lead the life
of the son of St. Mary.
And this is the signification of the fish,-as he desires the waters, therefore I
will tell it, so our creator wishes that all sinners-repent of their deeds, and turn
towards him,-and he will succour them as soon as he hears it.-And that we find
written in the books which people read.-And for this reason were invented these
names, and of those regions they are so called,-have in remembrance, that is the
signification. Let no man wonder, or disturb himself on this account,-because
Jesus signifies in this mortal life-so many creatures of different measures,—I will
not omit to tell you, he signifies much more than man can relate or tell or think,
-by his creatures of different figures.-But I think some will say, who will not
listen to me, that I laboured in vain when I treated of the signs.-But many a
one will blame me who could not amend it,-and I think some will hear him who
will hold him for a fool.-Now I have said enough, and written according to my own
talent,-I think I have spoken well of it, with the aid of God,-I will not now
treat more of it, but will begin a new theme.
A year is a removing, according to some people ;-I tell it you in truth, as I have
found it,—that each year the trees shoot out and give their fruit,—and other crea-
tures all according to their natures ;-but, according to other people, it is said quite
otherwise, that when it has gone through all the regions-which I have named
46
[777.
PHILIP DE THAUN.
Que de là sus numai, quant des signes traitai,
Dunc ad sun curs aled e tut aviruned,
Tut issi cum l'anels e cume les cercels;
E pur ceste raisun que il vait envirun,
Cest nun li emposerent et annum le appellerent.
E sacez uncore plus, que li bers Romulus
Primes le contruvad, e cest nun li dunad,
Quant il out la baillie de tute Romanie.
Jachaisun i ad pur quei il le truvad:
Içeo fud pur sa rente, nent pur altre entente,
Que il aveir volait de cels que il mainteneit,
A terme et à ure, e senz tute demure;
Et ore veez brefment cum çeo fud, e cument
Il contruvad l'an primes par chascune d[e]s primes
Que il en la lune vit, sicum Saint Bede le dit
Par veir en sun escrit; dis fiées le vit,
Cum creist e desfit, e pur les obscurtez dunt li cels fud troblez,
Unc plus ne la truvad, nuvele ne cuntad ;
E tanz jurz i truvad, dont il .x. mais furmad,
E cum faiterement, çeo veez or brevement.
Marz out .xxx. e un jur, e Averil en sun turn,
en Mai veirement e Septembre ensement;
As altres qu'il truvad .xxx. jurz enposad;
E .ccc. .iiij. jurs itant ad en lur curs;
Mais poi jurz i aveit à l'an qu'estre deverait,
Ke enz el tens d'ested aveient tempested,
E en ver veirement, senz nul redutement,
Ensement en yvern avereient tens de ver.
E CEST ordeinement menerent lungement,
Desque là que uns dux, pur le mort Romulus,
Out Rume en baillie e tute Romanie,
Içeo fud Numius, que hom dit Pompilius.
above, when I treated of the signs, then it has gone its course and made the
whole circuit,—just like a ring, or like a hoop;—and for this reason, that it goes
round about, they gave it this name and called it annus.—And know moreover
that the good Romulus-first invented it and gave it this name,-when he had the
government of all Rome.-And there was a reason why he invented it :-it was for
his rent, and for no other object,—that he would have from his subjects,-at term
and hour, and without any delay. And now you see briefly how that was, and how
-he invented the year first, by each of the primes-that he saw in the moon, as St.
Bede says for truth in his writing; ten times he saw it-as it increased and de-
creased, and for the darknesses with which the sky was troubled, he found it no
more, and did not count it new ;-and he found as many days as made ten months,
--and as you will accurately see here briefly.-March had thirty-one days, and
April in his turn,-and truly it was the same in May and September,-to the
others which he invented he gave thirty days; and there is thus three hundred
and four days in their course;-but there was fewer days to the year than there
ought to be, for thus in the time of summer there was tempest,—and in spring
truly, without any doubt,-similarly in winter there was spring weather.
And they continued this arrangement long,-until a duke, on account of the death
of Romulus,-had Rome in governance and all Romanie,'-that was Numius,
!
809.]
47
LIVRE DES CREATURES.
Suvet se purpensad del an cum il alat,
Cinquante jurz i mist de sa part, e si en fist
Deus mais, l'un fu Genever e li altres Feverier,
ovrent en lur curs chascun .xx. .viij. jurs.
Mais poi jurs i aveit, ahoiter les deveit;
E pur çeo prist li reis .vj. des jurz des .vi. mais.
As sons les ajustad, à chascun trais dunad,
Puis çeo un jur truvad que il en Genever posad.
Qui ore volt esguarder quant jurz l'om pot truver,
Des .x. mais Romuli, des deus Populii,
Treis cenz cinquante jurs e .v. en lur curs,
Itant i truverad, ki ben les cunterat.
APROF ces out la terre uns reis qui fud de guere,
Gaius Julius Cesar, qui en fud dux e tint Rume de sur tuz;
Hume fud de grant parage, e de mult grant vasalage,
Sages fud à desmessure, en barné out sa cure.
Suvent se purpensad cument li ans alat;
Bien vit en sun curage, cum hom ki estait sage,
Que li soleils en tant de tens n'ad tant ne quant
Sun curs ne pot faire, mult li fud à cuntraire;
Des jurs en l'an posad que Romulus truvad,
De ces jurs .vj. rendi as sis mais Romuli,
Que aveit descreuz li bons rais Numius,
Des altres deus dunat, à Genver enposat,
En Aust un sul jur, en Decembre altre jur.
E issi les ordinerent li rei ki les truverent.
Or veez par brez moz, quant jurz out entre tuz:
Treis .c. .lx. jurs e .v. ad en lur curs;
Sis hures plus i mist li reis ki l'an parfist,
whom they call Pompilius.-He often reflected upon the year, how it went,—
on his part he added to it fifty days, and made of them-two months, one was
January and the other February, and they had in their course each twenty-eight
days. But there were few days, and it was necessary to increase them ;—and there-
fore the king took six of the days of the six months,—and joined them to his, to
each he gave three;—after that he found a day which he gave to January.—He
who will now examine how many days there were, in the ten months of Ro-
mulus and the two of Pompilius,—three hundred and fifty days and five in their
course,―so many he will find, who counts them well.
After these a king had the land who was a warrior,-Caius Julius Cæsar, who
was duke of it and held Rome above all;-he was a man of great family, and of
very great power, he was exceedingly wise, and occupied himself much with no-
bility. Often he reflected how the year went ;-he saw well in his mind, like one
who was prudent,-that the sun in so much time more or less-could not perform
her course, much it vexed him ;-he placed ten days in the year which Romulus
had invented, of these days he returned the six to the months of Romulus,—of
which the good king Numius had diminished them, of the others he gave two to the
month of January, to August one day and to December another. And thus the
kings who invented them arranged them.-Now observe briefly how many days there
were among all :-there are three hundred and sixty-five days in their course ;-six
hours more the king added who perfected the year,-Caius Julius Cæsar, who was
48
[838.
PHILIP DE THAUN.
Gaius Julius Cesar, qui ert rais e dux,
Dunt nus dirum brevement, si Deu le rai le nus consent,
Aprof ceste raisun pur quai nus le guardum.
MAIS
AIS ore musterum brefment içi le drait cummencement
De l'an que nus tenum, ù guarder le devum,
Sulum la verited, si cum jo l'ai truved
.
En un livere devin ki ad à nun Genisin.
Ci recunted la sume, quant que Dés fist pur hume,
Cel e terre criad li reis ki nus furmad,
Terre ert idunques veine de tut en tut baraine,
Mais li reis cumandat que terre fruit dunat,
E mist dedenz humurs, e en traist herbes e flurs,
E altres creatures qu'il fist des altres figures.
En cel tens se amirerent, as males se ajusterent.
Sacez çeo est la sume, dit l'ai à chascun hume.
En Marz deit cumencer l'an tut tens à lasser,
Sulunc cele raisun que del livere truvum,
Ki as duzze kalendes de Averil, ben l'entendes,
Li nostre creaturs furmad les primers,
U li solail tuz jurs cumencerat sun curs.
MAIS tut tens en Genever femes l'an cumencer,
Pur çeo que li Romain le firent primerain ;
Ne volun pas deffaire çeo que firent li maire.
Mais de ceste raisun ne ferai plus sermun,
Ke ore voil cumencer altre dont voil traiter.
E bisexte est furmed de l'an dunt ai parled;
E sacez à estrus en l'an ad itant jurs,
Treis .c. .lx. jurs, sis hures e .v. jurs,
E veez par raisun cum nus les i truvum.
Sacez que
li solails itant ad chascun mais
LE
king and duke,-of whom we shall speak briefly, if God who is the king permit
us, after this explanation why we keep it.
But now we will show briefly here the right beginning of the year which we hold,
where we ought to keep it, according to the truth, as I have found it-in a
divine book which is named Genesis.-There is related all which God made for
man,-heaven and earth created the king who formed us,-the land was then
empty and entirely barren,—but the king commanded that the earth should give
fruit,—and put moistures in it, and drew forth herbs and flowers,—and other crea-
tures which he made in other shapes.-At this season they loved each other, and
coupled with the males.-Know that this is the sum of it, I have said it to every
man.—In March the year ought always to begin,—according to that explanation
which we find in the book,-that in the twelve kalends of April, as you under-
stand,--our creator formed the first,-where the sun always will begin his course.
But at all times we make the year begin in January,-because the Romans did so
first, we will not un-make what the elders did. However I will make no further
discourse of this matter, but will now begin another of which I have to treat.
The bisextile is formed of the year I have mentioned,—and know in turn that in
the year there are as many days,—as a hundred and sixty days and six hours and
five days, and here is the explanation how we find them.-Know that the sun has
868.]
49
LIVRE DES CREATURES.
Des hures xxx jurs demi hure en sun curs,
Si's volez assembler e pur duzze cunter
Les jurs que entre sunt, par quei li an estunt,
Treis .c. i truverez, seissante demaneis,
E .vij. qui cunte les hures que apelum demures,
.C. en i truverat e .xx. qui's cunterat,
E qui en voldrat jurs faire y ensemble atraire,
Ben sacez en verté, si cum est espruvé,
.xx. J .iiij. hures sunt par quei li jur estunt,
E qui tant i metrat, .v. jurz i truverat.
SE volez ensement faire le assemblement
Des mies hurades qui sunt petizades,
.Vi. en i truverez, jà plus n'en i verez,
.xij. dimies hures, çeo ne funt que .vj. hures,
E issi faiterement par cest assemblement
Serat li anz finiz, e de tut aempliz,
Ceo dit Bede, e Gerland, e Turkil le vaillant.
Et ore veez reisun, par quel entenciun
Les .vj. hures i sunt, e que eles i funt.
Par .iiij. feiees .vi. hures, çeo funt .xx. e .iiij. hures,
Dont nus faimes un jur par veir e senz pour
Al .iiijte. an par raisun, que nus bisexte apelum.
E pur quei al .iiij. an plus que l' terz an?
Ceo dirum par raisun, sulum m'entenciun,
Que lores sunt alées les hures e passées,
Dont nus le jur furmum que bisexte appellum.
ET ore mustrum reisun, pur quei bisexte ad nun.
Pur çeo que el kalender, y el meis de Feverer,
Par deus faiees est cunted ù sis [meis] est enbreved,
E pur cest achaisun deus feiez .vi. l'apellum.
each month as many-hours as thirty days and a half hour in its course,-if you
will put them together and count for twelve-the days which are all together,
by which the year is formed, you will find there three hundred and sixty,-and
seven, which counts the hours which we call remnant, he who counts them will find
a hundred and twenty,—and he who will make days of them and put them toge-
ther, know well in truth, as it is proved, there are twenty-four hours by which
the day is formed,—and he who will add as much, will find five days.
If in like manner you will put together the half-hours which are little,—you
will find six of them, you will see no more,-twelve half-hours is but six hours,—
and thus truly by this adding together, will the year be finished and entirely com-
pleted, as says Bede, and Gerland, and the estimable Turkil.—And now you see
the reason, for what object—the six hours are there, and what results from them.
-By four times six hours, that makes twenty-four hours, of which we make a day
truly and without fear-in the fourth year rightly, which we call bissextus.—And
why in the fourth year instead of the third year?—This we will say in explanation,
according to my understanding,—that then the hours are gone and past, of which
we form the day that we call bissextus.
And now we will show cause why it is named bissextus.-Because in the calen-
dar and in the month of February,-it is twice counted where it is shortened six
months, (?)—and for this reason we call it twice six.-Now we will show the rea-
E
50
[898.
PHILIP DE THAUN.
Or demustrum reisun pur quei nus le guardum.
Pur çeo que en verted, si cum l'ai acunted,
E cum Elperi dit par veir en sun escrit,
Se itant në feisum que nus ne l' cuntissum,
Vendrait en trais cenz e seissante .iij. anz.
Si grant e si plener si mortel encumbrer,
Quant deverum guarder e le jur celebrer
De la resurrectiun, dunc vendrat par raisun
Icel jur à guarder, que Dés nus vint salver.
MAIS or veum raisun purquei nus le guardum
Plus el mais de Feverer, que el mais de Jenever.
Pur çeo que est plus petit, si cum Gerland le dit,
Enz el nofme capitele qu'il ad fait de sun livre,
E demustre raisun cum nus saver poum,
Quant bisexte serad, e quanz anz il i ad.
E issi faiterement, senz nul deceivement,
Se nus les ans parnum del incarnaciun
Que Dés volt prendre en terre pur noz anmes conquerre,
E nus les departum par quatre par raisun,
Se nul n'en i remaint qu'il se sait ataint,
En cel an ki vendrad le bisexte serad.
Si i remaint un an, sacez que en l'altre an
Qui aprof cel vendrat, le bisexte serad.
Tanz anz cum i averad, e cum i remaindrad,
Altre tanz anz averums ainz que bisexte aiums.
T or mustrum des jurs des anz ki funt lur curs.
El primer jur qu'il veint le Diameine tent;
El altre, çeo vus di, veint-il le Vendresdi;
Le terz an al Mecresdi, e le .iiij. al Luesdi;
Le quint al Samadi, e le siste al Juesdi;
ET
son why we keep it.-Because in truth, as I have related,—and as Helpericus says
truly in his writing,-if we paid so little attention as not to count it,-there would
come in three hundred and sixty-three years-so great and so full and so mortal dis-
turbance,—when we ought to keep and celebrate the day—of the resurrection, then
it will come by right—to keep that day when God came to save us.
But now let us see the reason why we keep it—rather in the month of February
than in the month of January.—Because it is shorter, as Gerland says,-in the
ninth chapter of his book,-and he explains how we may know-when will be bis-
sextus, and in what year it is.—And thus it is without any deception,-if we take
the years of the incarnation-which God would take on earth, to obtain possession of
our souls, and we divide them rightly by four,-if there be no remainder,—in the
which shall come will be the bissextus.—If there remain one year, know that
in the other year-which will come after that, will be the bissextile.-As many
years as will be remaining, we shall have so many again before we have the bis-
sextile.
year
And now we will show what are the courses of the days of the year.-On the
first day it comes, it has the Sunday ;-on the second, I tell you, it comes the Fri-
day; the third year on the Wednesday, and the fourth the Monday ;-the fifth
on the Saturday, and the sixth the Thursday ;-and when the seventh comes, it
928.]
51
LIVRE DES CREATURES.
E le setime quant veint enz el Marsdi aveint;
D'iloc veent à cel jur ù cumencat sun tur.
Tut tens si avendrad, ne jà fin ne prendrat,
Devant çeo qu'il vendrad al jur qu'il cumencat.
E si devez saveir, e ben creire pur veir,
Que .xxx. jurz cuntum en cele luneisun,
Que en Feverer aveent, quant le bisexte atent,
Par un jur que i metum, ke plus nus ne solum.
E s'il veent al Luesdi, sacez que le Marsdi
Iloc serad cunted al demain e guarded;
E si vent al Marsdi, iloc le Mecresdi,
Si il vent al Mecresdi, iloc ert le Juesdi;
E s'il vent al Joesdi, iloc al Vendresdi;
E s'il vent al Vendresdi, iloc ert Samadi;
S'il vent al Samadi, iloc ert icel di
Que apelum Dimaine, le jur Jhesu demeine.
Et issi ert sum curs tuz tens e tuz jurs,
Ne jà fin ne prendrat tant cum cest tens durad.
ET or veum raisun, quant nus guarder devum
La feste saint Mathie, dunt mulz humes die
Qu'il ne seve[n]t guarder, ne quel jur celebrer.
Quant li bisextes vent el jur que aprof veent,
Sulunc entendement de cest humaine gent.
Or le vus di brefment, veez i sultilment;
El jur que plus près vent que sa vigile tent,
Hume ne deit duter, ne jur entreposer
Entre icel saint jur e la vigile jur;
Mais iloc ert guardée la feste, e celebrée,
Issi cum Turkil dit par veir en sun escrit,
y el primer capitele qu'il fait del secund livre.
Mais de iceste raisun ne ferai plus sermun,
Ne voil ore plus parler, altre voil demustrer.
happens on the Tuesday; thence it comes to the day where began its circuit.—
Thus will it ever happen, nor will it end,―till it come to the day on which it be-
gan. And you must know and believe for truth,-that we count thirty days in
that lunation—which happens in February, when it is bissextile,-by a day which
we add more than usual.-And if it happen the Monday, know that the Tuesday—
shall be reckoned and kept on the morrow ;-and if it happen the Tuesday, the
Wednesday;-if the Wednesday, the Thursday;—if the Thursday, the Friday ;—
and if the Friday, it will be the Saturday;-if it happen on the Saturday, there
will be that day-which we call Sunday, Jesus's own day. And thus will be its
course at all times and all days,—it will not end as long as time lasts.
And now we see the reason, when we ought to keep the feast of St. Matthew,
of which many men say—that they do not know how to keep it, or which day to
celebrate. When the bissextile falls on the following day, according to the un-
derstanding of mankind,-I tell you briefly, pay close attention, on the day
which comes nearest that keeps its vigil,—it is not to be doubted, a day must not
be interposed-between that holy day and the vigil day;—but therein the feast shall
be kept and celebrated, as Turkil says for truth in his writing,-in the first
chapter of the second book.-But of this matter I will make no more discourse,
-I will say no more, but treat of another subject.
E 2
52
[960.
PHILIP DE THAUN.
EL bisexte truver à la lune [e] guarder,
DEL
Dirai vus en brefment, sulunc men entendement.
L'altre, dum ai parled, cil est des jurz furmed,
E cest est par raisuns furmed des luneisuns;
E si devez saveir, e ben creire pur veir,
Que .xxx. jurz cuntum en cele luneisun
Qu'en Feverer avent, quant le bisexte vent.
E pur çeo que avum le terme par raisun,
Cum nus devum guarder pasches e celeb [r]er,
Si cum fud cumandet as Judeus e ruvet.
Que dunc sacrifiassent e lur paschas guardassent,
Tant tost cum il vereient e qu'il par veir savereient
Que la lune en sun curs avereit .xiiij. jurs
Aprof cele saisun que est equinoctium.
Et equinoctium en Franceis raisun,
Ceo est que nuit e jur sunt de vele lungur,
Si cum jo dit vus ai quant des signes traitai.
Dous en sunt en verted, si cum je l'ai truved;
Li uns si est vernals, e li altres autumnals.
E del vernal est dite ceste reule e escrite,
Que nus devum guarder pasches e celebrer,
Par vereie raisun, en icele saisun.
Jen pur çeo cuntum .xxx. jurz, par raisun,
Enz el mais de Feverer, que ne aium encumbrer
Que ben ne sait guardée pasches e truvée,
Ne que ne sait dampnée la reule que ai dunée.
E cel jur que mentum plus que nus ne solium,
En dreite verited est bisexte appelled,
7 est alued là ù l'altre est posed,
Ke tut ensement vait cum li altres fait.
E
CEO devez saveir, e ben creire par veir,
Que .xxx. jurz cuntum en une luneisun,
Of finding and keeping the lunar bissextile,-I will tell you briefly, according to
my understanding.-The other, of which I spake, that is formed of days,—and
this is rightly formed of lunations ;-and you ought to know and believe for truth,
-that we reckon thirty days in that lunation-which happens in February, when
the bissextile comes.-And because we have correctly the term,-how we ought
to keep and celebrate Easter,-as it was commanded and enjoyned to the Jews,-
who sacrificed and kept their Easter then, as soon as they saw and knew for
truth, that the moon in her course should have fourteen days,-after that
season which is the equinox.-And equinox means in French,—that night and day
are of equal length, as I told you when I discoursed of the signs.-There are
two of them in truth, as I have found;-the one is vernal, and the other autumnal.
-And of the vernal is said and written this rule,—that we ought to keep and ce-
lebrate Easter, according to right reason, in that season. And therefore we
count rightly thirty days-in the month of February, that we may have no confusion
in it—in the right keeping and finding of Easter,—and that the rule which I have
given may not be condemned -And that day which we place more than cus-
omary,—in right truth is called bissextile,—and is put where the other is placed,
-which goes just as the other does.
And this you ought to know and believe for truth,-that we reckon thirty days
+
992.]
53
LIVRE DES CREATURES.
E en l'altre en sun curs cuntum .xxix. jurs,
Si cum Egyptien e li compotistien
Unt enquis e guardet, e forment espruved,
Que sulunc lur raisun chascune luneisun
Cuntent .xx. J .ix. jurs e demi en sun curs.
Momenz atometes, que nus clamum huretes,
Dunt dirum à present, se Dés le nus consent.
Athomus
Momentum est quadragesima pars unius ores.
quinquagesima sexagesima pars unius momenti.
E SACEZ par reisun de tutes luneisuns,
Que de icel mais serunt ù celes finirunt.
S'il cumenced en Genever, 7 ele finist en Feverer,
N'ert pas en Genever, ainz serad de Feverer.
E içeo guarderez tut les altres mais,
Quant nus demusterums des ebolismeisuns.
Mais or demusterum cum nus aluum
Le demi jur que avum chascune luneisun.
L'une laissum passer, ne l' volum pas cunter;
En l'altre luneisun le demi jur parnum,
Ensemble les metum, J un jur en furmum.
Dunc ad la luneisun .xxx. jurz par raisun.
E cest ordeinement guardum nus veirement,
Que la lune ad .xxx. jurs, le altre .xx. J .ix. jurs,
Pur iceste raisun que nus mustret avum.
T or demusterum que nus salt apellum.
ET
Ceo est salt, que tressaillum un sul jur, par raisun
De cele luneisun que nus en Join avum.
Un jur en sustraium, que nus salt appellum,
Jen sa luneisun .xx. e .ix. jurs cuntum;
.xxx. doust aveir, içeo sacez par veir,
in one lunation,-in the other in its course we reckon twenty-nine days, as the
Egyptians and Compotists-have sought out and kept and very much proved,—that
according to their doctrine each lunation-has twenty-nine days and a half in its
course.-Moments and atoms, which we call houret,'-of which we will now
speak with God's permission.
And know by right of all lunations, they shall be of that month in which they
end.—If it began in January and ended in February,-it will not be of January,
but of February.—And you shall keep that all the other months,-when we shall
explain the embolisms. But now we will explain how we place the half day
that we have each lunation. We let one pass, we will not reckon it;-in the
other lunation we take the half day,—we put them together and form one day of
it. Then the lunation has rightly thirty days.-And this arrangement let us keep
truly,—that one moon as thirty days, the other twenty-nine,-for this cause that
we have shown.
And now we will explain what we call saltus.-It is saltus, because we leap
over one day, by reason-of that lunation which we have in June. We take from
it one day, which we call saltus,—and we reckon in its lunation twenty-nine
days;-thirty it ought to have, know this for truth.-But we subtract one day
54
[1021.
PHILIP DE THAUN.
Mais nus en sustraium un jur, par grant raisun,
De çeo trai à guarand maister Bede e Gerland,
Turkil e Elpari, e Nebrot, que issi
L'unt enquis e guardet, e jeo ben esproved,
Que si grant encumbrer nus vendrait si plener,
En .cc. saissante anz Jen .xx. e .v. anz,
Quant deverium garder le sun renuveler,
De .xv. jurs serait, cest mal nus en vendrait.
E pur çeo tressaillum icel jur, par raisun.
E si vus demandez e forment enquerez,
Purquei il fud truved, e dum il fu furmed;
Bede le tempered vus dirad verited.
Pur çeo ne l' voil cunter, ainz me plaist demustrer
Par vereies raisuns des ebolismeisuns.
EMBOLISME est creissance, sulunc nus habundance;
E sacez par verted de urettes est furmed,
De momenz, de atometes, que apellum huretes,
Qui sunt les luneisuns, si cum nus dit avums.
E si vus requerez cument il sunt furmez,
Gerland le vus dirat, ki ben esproved l'at,
Enz en quint capitele qu'il ad fait de sun livere,
E Turkil el terz livere 7 el nome capitele.
Pur çeo ne l' voil cunter, anceis voil demustrer,
Quant il venent, quant nun, e quant nus le gardum.
Veez i sultifment, dirai le brefment.
Par .xix. anz vunt, e lur pleners curs funt,
E en la luneisun .xxx. jurz acuntum,
Quant l'embolisme vent, pur un jur que i vent
Plus en la luneisun, dunt embolisme ad nun,
Ke çeo est abundement, sulunc la Griu gent.
E li primers ki vent el terz nus avent,
from it with good reason,-of this I call as witnesses Master Bede and Gerland,-
Turkil and Helpericus, and Nebrot, who thus—have found it out and kept it, and
proved well,—that so great and wide confusion would come upon us,-in two
hundred and twenty-five years, when we ought to hold its renewal,-it would be
fifteen days wrong, this evil would arise from it.-And therefore we overleap this
day rightly. And if you ask and inquire urgently.—why it was invented and of
what it was formed;-Bede the temperate will tell you the truth.-Therefore I
will not tell of it, but I will explain-by right reasons the embolismus.
Embolismus means increase, or, as I would say, abundance;-and know for
truth it is formed of hourets,-of moments, of atoms, which we call hourets,—
which are the lunations, as we have said. And if you inquire again how they
are formed,-Gerland, who has proved it, will tell you,-in the fifth chapter of
his book,-and Turkil in the third book and ninth chapter.-Therefore I will not
speak of it, but will show-when they come, when not, and when we hold them.
-Pay close attention, I will tell it briefly.-They go and make their full course
in nineteen years,—in the lunation we reckon thirty days, when the embolism
comes, for one day that comes there more in the lunation, whereby it has the
name of embolism,-which means abounding, according to the Grecians.-And
1052.]
55
LIVRE DES CREATURES.
Les .iiij. nones ki tent de Decembre quant vent;
E si secund quant vent les .iiij. nones tent
De Septembre en verted, si cum est esproved.
E si il vent el sist an, par veir e senz engan,
E li terz quant il vent en l’vitme an nus avent,
Les dous nones maintent de Marz quant il avent ;.
E li quart que aprof vent, en l'unzime an vent,
Les .iiij. nones tent de Novembre quant vent,
E les .vi. que avum el .xv. an guardum,
El mais de Aust avent, s'es .iiij. nones tent.
Le setme queque tarz es .iij. nones de Marz,
Nus vendrat senz engan li dederains des anz;
E cest ordenement senz nul redutement
Tut tens nus avendrat, tant cum cist tens durat.
E .xxx. jurz averum tut tens el luneisun,
Quant ebolisme serat, tut tens jà n'i faudrat.
Mais de ceste raisun ne ferai or plus sermun,
Ke ore voil cumencer altre dunt voil parler.
De la Lune que l'um veit, ainz que nuvele sait.
PLUSURS en unt cited, e bel raisun cumenced;
Jor en traiterai sulum çeo que jeo sai.
La lune en verited, si cum est espruved,
Par .xxx. anz veit, e sun plener curs fait;
Quant sun curs ad furnit, e de tut l'ad emplit,
Par esse la charere s'en repaired arere.
En tanz anz veirement, senz nul redutement,
Irat sum curs feisant J arere avant.
E de une luneisun veez ore par reisun,
Quantes hures, qui jurs, nus truvum en sun curs.
the first which comes happens in the third,-which holds the four nones of De-
cember when it comes;-and if it come in the second, it has the four nones-of
September, in truth, as is proved. And if it come in the sixth year, truly and
without guile,—and the third when it happens in the eighth year,—it maintains
the two nones of March when it arrives;-and the fourth which comes after, falls
in the eleventh year,-it holds the four nones of November when it comes,—and
the six which we have we keep in the fifteenth year,-it happens in the month of
August in the six nones. .-The seventh though late in the three nones of March,-
will come without fail the last of the years;-and this ordinance, without any
doubt,-will happen always, so long as time lasts.-And we shall have thirty
days always in the lunation-when the embolismus shall be, it must always be so.
-But on this subject I will make no more talk,-but will now begin another
of which I will speak.
Of the moon which we see, when it is new.-Many have spoken of it, and begun
to give a good explanation ;--and now I will treat of it, according to what I know.
-The moon in truth, as it is proved, goes through thirty years and makes its
full course; when it has finished its course, and has entirely completed it,—it re-
turns back to recommence its career.-In so many years truly, without any doubt,
-it will perform its course both backwards and forwards.And now see the ex-
planation of a lunation,-how many hours and days we find in its course.-
56
[1081
PHILIP DE THAUN.
Primes de atometes, que apellum huretes,
.xl. ~ .viij. i ad, treis cenz, ki 's cunterat,
E .xx. e .ix. momenz, çeo est demure tens,
E duzze hures formées e .xx. e .ix. jurnées,
Itant ad par raisun chascune luneisun.
E çeo funt ces huretes, momenz, ces atometes,
Que hom la lune veit ainz que nuvele seit
En nostre kalender, çeo vus voil nuncier;
Ceo dit Bede, e Gerlant, e Nebrot le vaillant,
& Elpari le dit par veir en sun escrit,
E çeo qu'il en dit, senz nul cuntredit,
Par veir est esproved e très ben afermed,
E que plus en dirat, sacez en vein serad.
Pur
çeo ne l' voil cunter, ainz me plaist à demustrer
Purquei el pert plus alte une feiee que altre,
E purquei ad luur plus la nuit que le jur,
E purquei est cuntée tut tens en la vesprée;
Or veez par reisun l'ordre des questiuns.
LA
Quare luna diversis statibus appareat.
A lune peert plus halte une feie que altre;
E pur quei ad lur plus la nuit que le jur,
Sulum le véement de cest humaine gent.
Mais nent est jà n'ert alte plus une feiee que altre.
Mais quant est prof de nus, dunc apert alt sun curs
E quant est esluignée, dunc pert estre abassée.
Veez en par semblance dreite signifiance.
Se çi ert uns musters, ki alques fust pleners
De lampes alumées velement alt levées,
E luinz e luinz posées, e en ordre ordenées
Sacez qui en luin serait e qui 's esguarderait,
First of atometes' which we call hourettes,' there are forty-eight and three
hundred, if counted, and twenty-nine moments, that is the time it takes,—and
twenty nine days and twelve hours,-so much according to calculation has each
lunation. And this make those hourettes, moments, and atoms,-that we see the
moon as it is new,-in our calendar, that I will tell you;-that says Bede, and
Gerland, and the estimable Nebrot,-and Helpericus says it for truth in his writing,
-and what he says of it, without any contradiction,-is proved to be true and
very well affirmed,-and whoever shall say more of it, know that it will be in vain.
-Therefore I will not relate it, but I will rather show-why it appears higher at
one time than at another, and why it has more light by night than by day,—and
why it is counted always in the evening ;- -now see by argument the order of the
questions.
The moon appears higher at one time than another; and it has more light by
night than by day,-as it appears to this human race.-
appears to this human race.-But it neither is nor was
higher one time than another. But when it is near us, then its course appears
high; and when it is distant, then it appears to be lowered:-Behold the exact
explanation by a comparison.-If there were here a monastery, which was all full-of
lighted lamps, raised equally high, and placed at distances, and arranged in order;
know that if there were any one at a distance who should look at them,-he
1111.]
57
LIVRE DES CREATURES.
Cele qui prof serait plus alte conceverait,
L'altre qu'en lung serait basse li semblerait,
Cum plus luin seraient [plus] basses li sembleraient,
Sulum sun véement, e nent altrement.
E issi par raisun sulum la questiun,
Del solail e de la lune e d'esteile chascune.
E le altre questiun, veez par raisun,
PURQUEI il ad luur plus la nuit que le jur:
Se içi ert alumet un castel u un ret,
E de juste le red fust un cirge lumed,
Jà qui de luin serait le cirge ne vereit,
Pur la grande clarted que isterait de cel red;
Mais quant il descendrait, li cirges aparereit,
Cume la lune fait, quant li solails se trait
En icele cuntrée qu'est occident numée.
L
A terze questiun veez ore par raisun,
Purquei ele est cuntée tuz tens en la vesprée.
En un livere divin que apellum Genesin,
Iloc lisant truvum que Dés fist par raisun
Le solail e la lune esteile chascune,
En pur içeo cuntum la lune par raisun
Tut tens en la vesprée, e nent la matinée.
Encor est questiun, sulunc m'entenciun,
Pur quei nus l'apellum chascune luneisun
Prime que vele seit, qu'ele maint jur estait,
Sulunc le véement de cest humaine gent,
& est dit ceste raisun e la soluciun.
ET
or mustrum raisun de fol entenciun,
Qu'alquant volent jurer del son renuveler;
Ceo dient senz dutance, aiez i remembrance,
would conceive that to be the highest which was nearest, the other which was far
off would appear to him lowered, as the furthest would appear low to him,—ac-
cording to his sight, and not otherwise. And thus by argument we solve the ques-
tion, concerning the sun and the moon and each star.-And the other question,
here it is explained;
Why it has more light by night than by day;-if there were here set on fire a
castle or a pile,—and near the pile a candle were lighted,—he who should be at a
distance would not see the candle,-on account of the great light which would
issue from this pile;—but if he goes nearer, the candle would appear, as the
moon does, when the sun withdraws-into that district which is called west.
See now the third question explained,-why it is counted always in the evening.
--In a divine book, which we call Genesis,-reading there we find that God made
by right-the sun and the moon and every star,—and therefore we count the
moon by right-always in the evening, and not in the morning.—Again there is a
question, according to my understanding,-why we call it each lunation-prime
that it be equal, that it was many a day, according to the sight of this human
race, and this reason and its solution is said.
And now let us set right a foolish conception,-that some people will swear
of its renewing;-this they say without doubt, keep it in memory,-that when
58
[1141.
PHILIP DE THAUN.
Que quant est en versée, dunc ert pluie aprestée
En cele luneisun par lur entenciun;
E s'ele est en esclem, sacez çeo provet l'em,
Qu'en icele luneisun averum bele saisun.
Mais sacez par verted, que çeo est grant falted,
E primes fud truvée de alcun hume desvée.
E veez par raisun si çeo n'est dreit sermun.
Dés fist solail e lune esteile chascune,
Sacez pur tute gent, senz nul redutement;
Dunc di jeo pur verted, que cele tempested
Que ele signefie en cest mortel vie,
Sulunc le véement de cest humaine gent,
Vendreit tut velement par veir à tute gent;
Mais çeo est beffe provée, ke en ceste cuntrée
Avum nus bel ored quant il fait tempested
En altre regiun, senz nule duteisun.
Eins Bede le dit par veir en sun escrit,
Que çeo est grant folie que hom unkes le die.
MAIS ceo devez saveir e ben creire par veir,
Cele part enlumine li soleils quant decline,
E veez par raisun, quant prime le cuntum,
Purquei ele n'ad luur ne mais que un poi en l'ur,
Plate est cume scuele, runde cumme ruele,
Dunc l'atent la luur tant sulement en l'ur,
E çeo poez vedeir si l' volez saveir.
PERÑEZ un mirreur, esguardez le en l'ur,
La furme que i verez torte le conceverez,
Si l' volez esluigner, dreit devant vus drecer,
Verez la figure de cele creature,
Qui de devant serad, tele cum il la verat;
Cum plus le drecerez, melz e melz la verez.
it is inserted, then there will be rain prepared-in that lunation, according to
their understanding;-and if it is ascendant, know that they assert, that in
that moon we shall have fine weather.-But know for truth, that that is a
great mistake, and was first invented by some one who was out of his mind.-
And see by argument if this is not a right discourse.-God made the sun and the
moon and every star,-know, for every body, without any doubt;-I say then for
truth, that the weather-that it signifies in this mortal life,-according to the
sight of this human race,—would come in truth equally to all people ;-but that
is proved error, because in this district-we have fair weather when it is tem-
pestuous-in another region, without any doubt. Thus Bede says for truth in
his writing, that it is great folly that anybody ever said it.
But this you ought to know and believe for truth,-that side the sun illumines
when it descends-and see by argument, when we count it prime,-why it has light
no more than a little on the edge,—it is flat like a saucer, round as a wheel,-there-
fore the light holds it but on the edge,—and that you may see, if you will know.
Take a mirror, look at it edge-ways, the form that you will see there you will
conceive it distorted, if you will move it to a distance, and raise it straight before
you, you will see the figure of this creature,-which will be in front, just as he
will see it ;-as you raise it more, you will see it better and better.-Therefore I
1172.]
59
LIVRE DES CREATURES.
Pur çeo l'ai issi dit par semblance d'escrit,
Ke si ad sa luur la lune e resplendur,
Quant ele receit lumere de tutes parz plenere,
ele s'est esluignée dreit al soleil drecée;
Ceo dit Pitagoras, que sage fu des arz,
Que l'an n'ert plenere de tute sa lumere,
S'el n'en ad .xv. jurs tuz jurs enz en sun curs.
ET ore veez raisun que eclipsium apellum;
Ceo est devisement, sulum Romaine gent,
De lumere en verted, si cum est espruved:
Ceo dit Plinius, ki ert bons philosophus.
Içeo sacez enfin, içeo est eclipsin
Del solail, quant la lune nus fait si grant racune,
Qu'ele est tant alée qu'ele ad acuveitée
Tute terre velement, e issi faiterement,
Que li solails li vent dreit de sus, dunc revent
Sa clarted, sa luur, fait nus grant tenebrur,
E çeo est eclipsin, si cum dient divin.
E çeo est à guarder en sun renuveler,
Si cum dit Plinius, que numai là desus,
E Macrobe le dit par veir en sun escrit,
Que el renovement est cest asemblement,
Que apellum caitum en Franceise raisun.
T or mustrum raisun del fol entenciun,
ET
Que Judeu vunt disant, qui tant sunt mescreant,
Que quant li creaturs murut pur pecheurs,
Ceo dient li mastin que dunc fud eclipsin.
Taisent s'en li glutun, n'en unt nent de raisun,
Ke dunc out en sun curs la lune .xv. jurs,
Ne huem ne deit duter, s'il ne volt forsener;
E çeo est veirs veirement, senz nul deceivement,
have said it thus by comparison, that the moon has its light and brilliance,-
when it receives full light in all parts, and it is at a distance raised straight in
face of the sun.-That says Pythagoras, who was learned in the arts,-that the
moon will not be complete in all its light,—if it has not always fifteen days in its
course.
And now see the explanation of what we call eclipse;—that is the dividing, ac-
cording to the Romans,-of light, in truth, as it is proved;-that says Pliny, who
was a good philosopher.-Know this at all events, this is an eclipse of the sun,
when the moon makes us so great deficiency, that she is so far gone as to have
covered-all the earth equally, and thus truly,—that the sun comes straight above
it, then retakes-her brightness, her light, causes us great darkness, and this is
eclipse, as the Theologians say. And this is to keep in its renewing,-as Pliny
says, whom I mentioned above, and Macrobius says it for truth in his writing,-
that at the renewing is this meeting,-which we call caitum in French.
And now we will show the right of the foolish conception, that the Jews say,
who are such unbelievers,-that when the Creator died for sinners,-this say the
dogs that there was then an eclipse.-Let the wretches hold their tongues, they
are not at all right,-that then the moon had fifteen days in its course,-nor can
any one doubt it, unless he be mad;—and this is quite true, without any guile,
60
[1203.
PHILIP DE THAUN.
Li soleils e la lune, 7 esteile chascune
En cel tens se obscurerent, unc luur ne dunerent,
E depecerent peres de diverses maneres,
E la terre tremblat quant li spiriz s'en alat;
E çeo lisant truvum enz en la Passiun,
Grant fud la signifiance, aiez en remembrance.
or mustrum la fin de lunal eclipsin,
ET
.
Quant il vent e quant nun, e quant nus le guardum.
Il veent quant est plenere de tute sa lumere,
Quant ele ad .xv. jurs, e nent plus, en sun curs,
Si cum Plinius dit par veir en sun escrit;
Quant ele est tant alée, que la terre est posée
De devant sa luur, dunc depert sa colur,
De tut est obscurée, nent n'est enluminée
Ni poet tucher raiede à icele feiede
Del solail en verted, si cum est espruved.
Ceo est verted pruvée, jà nen ert enluminée,
Si
par
le solail nun, si cum dit par raisun
Li bers Saint Austin, en un livre devin,
Qui est exposiciun del salter par raisun,
Del solail ad luur la lune e le resplendur.
EO est descrivement, qui est al firmament;
E issi est en nature cum est ceste figure,
E tut ai poset le melz dunt ai parlet.
CEO est li cels de defors, qui trestut ad enclos;
Les signes envirun poset par grant raisun,
Par .xii. deviset, si cum jo ai acuntet;
es altres reiuns sunt enposet les nuns
Des esteiles reials, que apellum principals,
Que en Latin numuns planetes par raisuns.
-the sun and the moon and all the stars-on that occasion were darkened, they
gave no light at all,-and the stones broke to pieces in divers manners,-and the
earth trembled when the spirit departed from him;-and this we find reading in
the passion,-great was the meaning, remember it well.
And now we will show the end of the lunar eclipse,-when it comes and when
not, and when we keep it.-It comes when it is full with all its light;-when it
has fifteen days, and not more, in its course, as Pliny says for truth in his writing;
-when it is gone so far that the earth is placed before its light, then its colour
departs, it is obscured entirely, it is no more enlightened, nor can it receive a
ray at that time-of the sun in truth, as is proved.-This is proved for truth, it
was never enlightened-except from the sun, as says rightly-the good St. Au-
gustine in a theological book,-which is the exposition of the Psalter by right,—
the moon has light and resplendency from the sun.
This is the description, which is in the firmament;-and thus it is in nature as
is this figure, and I have placed it all the best of which I have spoken.
This is the heaven without, which incloses all;-the signs placed round about
with great reason,-divided by twelve, as I have related ;—and in the other regions
are placed the names-of the royal stars, which we term principals,-which we
rightly name in Latin planets.
1233.]
61
LIVRE DES CREATURES.
LA
A terre dedenz pent, l'airs tut entur s'estent,
Si cum truvum lisant en Ovide le grant,
Enz as divisemenz qu'il fait des elemenz.
Des esteiles reials que apellum jurnals,
Del solail, de la lune, eclipsin de chascune,
Içi ai alued sicum est espruved;
Mais de ceste reisun ne ferai plus sermun,
Asez en ai cunted, od l'aie de Dé;
Ne voil ore plus traiter, altre m'estot cumencer.
ES jurs de l'an parnum ces reguleres que avum,
Ör le vus di brefment, veez i suftilment,
Se vus parnez les jurs que l'an tent en sun curs,
N'en alez pas dutant, tant cum dis là devant,
.Ccc. saissante jurs e .v. ad en lur curs;
E ces jurz que ai numez par .xxx. devisez,
.V. en i remaindrunt qui regulers serrunt
De Marz en verited, si cum est espruved;
Mais de ces altres mais altrement truverais,
Les regulers qui vunt de tuz .iiij. que il sunt.
E issi faiterement, senz nul deceivement,
Marz ad .xxx. .i. jur, .v. reules en sun tur,
Ensemble les metez .xxx. e .vj. i avez.
E qui les partirat par .vii., un remaindrat,
Les regulers que averez de Averil le secunt mais.
Tut tens les jurs parnums, les regulers que avums,
Del mais qui est passet, par .vij. ert deviset,
Le remanant qu'avum pur regulers tenum
Del mais qu'est à venir; si vus devez guarnir,
Si nent i remaindrat, .vij. regulers averat.
Le mais qui prof vendrat, ne jà ne passerat
The earth hangs in the middle, the air is spread all round,—as we find reading
in Ovid the great;-in the divisions which he makes of the elements.-Of the
royal stars which we call diurnals,-of the sun, of the moon, of both their eclipses,
-I have here treated, as is proved;-but on this manner I will make no longer
discourse,-I have said enough of it with the aid of God;-I will say no more of
it now, it behoves me to begin another subject.
In the days of the year let us take their regulars which we have;-now I tell
you briefly, pay careful attention to it,—if you take the days which the year com-
prises in its course,-do not doubt that, as I stated before,-it has in its course
three hundred and sixty-five days;-and divide these days which I have named by
thirty, there will remain five which will be regulars-of March in truth, as is
proved;—but of the other months you will find it otherwise, the regulars to all
the rest are four.-And thus certainly, without any deceit,-March has thirty-one
days, five regulars in his turn,-put them together, you will have thirty-six.-And
if any one will divide them by seven, one will remain,-the regular which you will
have for April the second month.-Let us always take the days, the regulars that
we have,-from the month which is past, it shall be divided by seven,-let us
hold the remainder for the regulars-of the month which is to come; you ought
to be aware, if there be no remainder, it will have seven regulars.-The month
62
[1263.
PHILIP DE THAUN.
Est numbre qu'ai dit, issi cum Gerland dit.
Jor veez brefment, senz nul redutement,
Quantes reulers unt li meis qui en l'an sunt.
Marz ad .v., e Novembre; seet Septembre e Decembre;
Aprilis, Julius, un en unt, e nent plus;
Maius, Januarius, .iij. unt; Feverer, Junius, .vi. en ad;
J Vitovere .ii. ad, Aust .iiij, jà plus n'en i averad.
Tut issi par nature, cum veez sa figure,
J
Les mais i ai poset, les jurz dunt ai parlet;
Ceo les reules sunt que aprof les mais vunt,
E issi devez saveir, e bien creire pur veir,
Qu'es movent chascun mais, e ne pur quant li reis
Qui primes les truvat, en Marz les cumencat.
MA
AIS ore mustrum par raisun des concurenz que avum,
Dunt venent, e cument, que en est cumencement.
Des jurs del an parnun les concurenz que avum,
E issi faiterement senz nul redutement
Les jurs que nus truvums en l'an par .vij. partums,
Et un sul que avum tut sul senz cumpaignun,
Concurent l'apellum en Latin raisun,
En Franceis est itant çeo est ensemble curant.
E cist ad vertu grant, testimoine Gerlant;
Les jurs vus fait muer, chascun an tresturner.
E or veez cument, senz nul deceivement.
Marz est li primers mais que Romulus li reis
Primerement truvat, quant il l'an cumenzat ;
Or feignez par raisun que nuz l'an cumenzum
En cel jur qu'apellum Diemaine par nun,
En l'an qe aprof vendrat al Luesdi enterat,
Regulares ad feria
inveniendam.
Mar. v. Dies .xxxj
Apr. i.
Mai. iij.
Jun.vj.
Dies .xxx.
Dies .xxxj
Dies .xxx.
Julius, i. Dies .xxxj
Aug.iiij. Dies .xxxj
Sept. vij. Dies .xxx.
Dies .xxxj
Oct. ij.
Nov. v. Dies .xxx.
Dec. vij. Dies.xxxj
Janu. iij. Dies .xxxj
Febr. vi. Dies .xxvi
which shall come after, will never exceed this number that I have said, as Ger-
land says. And now see briefly, without any doubt,-how many regulars the
months in the year have.-March has five, and November; seven, September
and December;-April and July have one, and no more;-May and January
have three; February and June have six;-and October has two, and August
four, and there will be no more. Thus by nature, as you see its figure,-I have
placed the months, and the days of which I have spoken;—those are the regulars
which follow the months,—and thus you ought to know and believe entirely
for truth, that they move each month, and nevertheless the king-who first
instituted them, began them in March.
But now we will explain the concurrents which we have,-whence they arise,
and how, and what is the beginning of them, of the days of the year let us take
the concurrents which we have,—and thus truly without any doubt-let us divide
by seven the days which we find in the year, and one which we have all alone
without companion, we call it concurrent in Latin,-is as much as to say in
French running together.-And it has great force, as Gerland witnesses;-it
makes the days change and alter every year :-and now see how, without any de-
ceit.-March is the first month which king Romulus-found at the commence-
ment, when he began the year :-now suppose rightly that we begin the year-on
the day which we call by name Sunday,-in the year following it will enter on
1292.]
63
LIVRE DES CREATURES.
El terz al Marsdi, el quart al Mecresdi,
El quint an, çeo vus di, veent il al Vendresdi.
Mais un jur ai passet, que jeo n'ai pas numed,
Pur un jur que metum el quart an par raisun
Plus que nus ne solum, que bisexte apellum,
Si cum jeo dit vus ai quant içeo de li traitai ;
E sacez par verted, si cum est espruved,
Ces concurenz qui i sunt par .xx. J .viij. anz vunt;
Li primer an n'out nule, mais li secunz out une.
E veez sultilment pur quei n'out concurrent,
Ke eles sunt contruvées, des jurs de l'an furmées,
Si cum jeo dis brefment enz el cumencement,
E pur çeo n'en out nule, maiz li secunz out une;
De içeo trai à guarant le vaillant clerc Gerlant,
Qu'il enz en sum livre, enz el terz capitele,
En demustret raisun, de fol entenciun
Que alquant clerc truverent le bisexte e guarderent
Od une concurrent issi faiterement;
J encore veirement reprent il altre gent,
Que el quart an poserent le bisexte, e dunerent
Od lui v. concurenz, cum veez çi dedenz.
Ne devum pas saillir, de çeo vus voil guarnir,
Devant çeo, par raisun, que le bisexte avum;
Pur çeo di veirement, si cum est pruvement,
Que il en ad raisun e bon entenciun.
or veez brefment tut lur ordenement,
Cum eles sunt posées e par an ordenées.
E issi sunt par nature, cum mustret sa figure;
E le cumencement iloc est veirement
U jeo ai la croiz mise od le bisexte asise
E issi devez saveir, e ben creire par veir,
Monday,―in the third on Tuesday, in the fourth on Wednesday,-in the fifth year,
I tell you, it comes on Friday.-But one day I have passed, which I have not
named,—for one day which we rightly place in the fourth year-more than usual,
which we call bissextus,—as I told you when I treated of it;—and know for truth,
as is proved, these concurrents which are there go by twenty-eight years—the
first year has none, but the second has one. And see particularly why there is no
concurrent,—that they are invented and formed from the days of the year, as I
said briefly at first, and on that account it has none, but the second had
one;-of this I call to witness the worthy scholar Gerland,-that he in his book,
and in the third chapter-demonstrates the cause of it, and of the foolish under-
standing according to which some clerks find the bissextile and keep it—with a
concurrent thus in truth;-and also he truly reprehends other people,-who place
the bissextus in the fourth year, and give-with it five concurrents, as you see
here. We ought not to leap, I warn you of that,-before that, rightly, that we
have the bissextus;-therefore I say truly, as there is proof,-that he is right, and
has good understanding. And now behold briefly all their arrangement,-how
they are placed and yearly ordered.—And thus they are by nature, as the figure
shows; and the beginning is truly there-where I have placed the cross with the
bissextus stationed;-and thus you ought to know, and believe for truth,-that when
64
[1323.
PHILIP DE THAUN.
Que des que à .vij. vendrunt, al plus que eles averunt,
E veez sultilment qu'els valent e cument.
Se vus ces concurenz as regulers tut tens
Jungnez, dunt jeo traitai, çi devant ennumai,
De an en an cum eles sunt, e cum eles lur curs funt,
Ben saverez senz engan de tuz les meis de l'an,
Par qués jurz enterunt, e quant il avendrunt.
VEEŽ sultilment or sunt dui concurent;
E
Marz ad .v. regulers, de çeo saiez ben clers,
Se ensemble les justez, .vij. en i truverez ;
En pur çeo, le vus di, Marz entre à Samadi.
Ensement enterait de tuz ces altres mais.
Flos Eve
cluens
gente
furen
deitate
ab
ti
Et causa
dña clipeum
bellan-
tibus
astans.
beemot, atrigenus
exime divum.
Cui belue genus.
furit
discordia
bella. Gere fer
Mais ceo devez guarder, ne devez nent passer
Ultre en verted, si cum est espruved;
Si le numbre creist tant que .vij. alt trespassant,
.Vij. en devez geter, le remanant guarder;
Tant cum i remaindrat, en tant jurz enterat
Li mais dunt vus querez, si que jà n'i faldrez.
E si vus di brefment que lur cumencement
Est es .xij. kalendes de Marz, que ben l'entendes
Iloc deivent muer, tuz tens renuveler.
Asez en ai or dit, e sultilment descrit :
N'en voil ore plus traiter, altre voil cumencer.
they shall come to seven, it is the most that they will have,—and see exactly how
much they are worth and how.-If you join these concurrents to the regulars always,
—which I have treated of and named before,-from year to year as they are, and
as they make their course, you will know without error all the months of the
year, what days they will enter, and when they will happen.
And see exactly now there are two concurrents;-March has five regulars, be very
certain of that,-if you join them together you will find seven of them;-and there-
fore, I tell you, March enters on Saturday. Thus would it enter for all the other
months.
But that you ought to keep, you ought not to pass-further, in truth, as is
proved;-if the number increases so as to pass seven, you should throw out seven,
and keep the remainder ;-as long as there shall be any remainder, in so many
days will enter the month you seek, without fail.—And I tell you briefly that
their beginning-is in the 12 kal. of March, that you may understand it well,-
there they ought to change, and always renew.—I have now said enough of it, and
described it minutely :-I will treat of it no more, but begin another subject.
1346.]
65
LIVRE DES CREATURES.
SACEZ en verited, si cum est esproved,
Cez regulers que avum des jurs de l'an parnum;
E issi faiterement senz nul deceivement
Les jurs de l'an partum par .xxx. par raisun,
Del remanant avum cinc jurz, [qe apelum]
Regulers en verted, si cum est espruved:
J Septembre cel mais cestes ad, seo saceis.
Pur çeo que Egyptien e li compotistien
Bons furent, les truverent, j iloc les poserent.
E or veez raisun cume les altres truvum,
Que li altre meis unt, que aprof icel sunt.
La lune en verted si cum est espruved,
Chascune luneisun itant ad par raisun;
L'une .xx. .ix. jurs, le altre .xxx. en sun curs.
Pur cel di par raisun, guardez la luneisun
Que Septembre tendrat, les regulers que il ad,
Ensemble les justez .xxxv. en averez.
Si les .xxx. en ostez, e les .v. retenez,
Le reguler avereiz de Octovre icel mais.
Li altre ensement unt ceste ordeinement,
Sulum çeo par raisuns que
il unt les luneisuns.
Jor veez brefment tut lur ordeinement;
E issi sunt par nature, cum veez sa figure.
Le mais i ai posée de devant, en vertet,
Des regulers que avums des .xij. luneisuns.
ET
T or veez raisun des epactes que avum.
Sulum Gregesse gent çeo est adoisement.
Chascun an les creisum par .xi. par raisun;
Mais si il vait ultre .xxx., de içeo aez entente,
.xxx. en devez geter, le remanant guarder,
De içeo vus voil guarnir, çeo est l'epacte à tenir
Know in truth, as it is proved, these regulars which we have we take from the
days of the year;-and thus truly, without any guile,—we rightly divide the days of
the year by thirty,—in the remainder we have five days, which we call-regulars,
in truth, as is proved:-and the month of September has them, you must know.
Because the Egyptians and the calculators of the compotus-were good, they found
them, and placed them there.—And now you see the manner how we find the
others, which the other months have which come after this one.-The moon in
truth, as is proved,-each lunation has so many rightly;—the one has twenty-
nine days, the other thirty in its course.-Therefore I say rightly, keep the lunation
-which will happen in September, and its regulars,-add them together, you will
have 35.-If you take 30 from them, and retain the 5,-you will have the regular
of the month of October.-The others similarly have this arrangement, according
rightly as they have the lunations. And now see briefly all their arrangement;
-and thus they are by nature, as you see the figure.-I have placed the months,
in truth, before the regulars which we have from the twelve lunations.
And now see the explanation of the epacts which we have.-According to the
Grecian people, that is, adding to.-Every year we increase them by 11 rightly;-
but if it exceed 30, attend to that, you must throw out 30, and keep the remainder,
-of that I will warn you, that is the epact to be held-in the year which shall
F
66
[1377.
PHILIP DE THAUN.
En l'an que aprof vendrat, jà çeo ne vus faldrat.
E sacez par raisun, que de l'an les parnum
El soleil en verted, si cum est espruved.
E si l' di as plusurs, que il sacent ben sun curs:
E sacez senz engan, la lune rat sun an,
.ccc. cinquante jurs e .iiij. ad en sum curs;
E issi cum Gerland dit par veir en sun escrit,
Dedenz le quint capitele qu'il fait de sun livere,
Ceo sunt les enters jurs que ele ad en sun curs.
Mais il i ad huretes, momenz, J athometes,
Dunt faimes par raisuns l'embolismeisuns,
E issi cum Gerlant dit en cel meme escrit.
D'icest ne traiterai, ke nul mester n'en ai:
Gerland en ad ditet, J asez esclariet,
Des epactes truver, e cum les devum guarder.
Unz jurz ad en l'an del solail senz engan,
Plus que en l'an nen ad que la lune furmat;
E ces jurz apeluns epactes par raisuns.
Par .xix. anz vunt e lur pleners curs funt;
Li primers ans n'out nule, si cum dit sa figure.
E ben le vus dirai pur quei nulla j'ai
Enz el chef aluée, enz en la croiz est posée;
Dedenz sunt par raisuns les embolismeissuns,
E la salt senz engan enz el dederain an.
Que seit salt, çeo ai dit là desus e descrit.
En pur çeo le vus di, que ben saiez guarni,
Que nus guarder devums les embolismeisuns;
E issi est en nature cum mustret sa figure.
Et veez or brefment de mun entendement.
Li primers an n'out nule epacte en nature;
Ke`cument li vendrait le epacte qu'il averait,
come after, without fail.-And know rightly that we take them from the solar
year—in truth, as is proved. And I tell it to many, that they may know well
its course-and know without guile, the moon has its year,-three hundred
and fifty-four days it has in its course; and as Gerland says for truth in his
writing,―in the fifth chapter of his book,-these are the complete days which it
has in its course.-But there are hourets, moments, and atomets,—of which we
rightly make the embolismi,—as Gerland says in this same treatise. Of this I will
not treat, because I have no need of it;-Gerland has spoken of it, and sufficiently
explained-how to find the epacts, and how we ought to keep them.-There are
eleven days in the solar year, without dispute,-more than there are in the year which
the moon forms;-and these days we call epacts.-They go and make their full
course every nineteen years;-the first year had none, as its figure says.-And I
tell you well why I have placed none-in the head, it is placed in the cross ;-
the embolisms are rightly within,-and the saltus without dispute in the last year.
-What the saltus is, I have said and explained above.-On that account I tell you,
that you be well warned,-that we ought to keep the embolisms;-and thus it is in
nature, as its figure shows.-And now see briefly, this is my understanding of it.
The first year had no epact naturally;-for how could it happen to have an epact,-
1408.]
67
LIVRE DES CREATURES.
Cum eles senz engan venent del primer an,
E icest est dunée al secund e posée?
E issi est veirement cum est del concurent.
Li primers an n'out nule, li secu[n]z out une,
E çeo est ensement en cest ordeinement
Que epactes apellum en Latine raisun.
E or vus voil mustrer cument devez uverer :
Les epactes parnez, as regulers justez,
Dunt çi devant traitai, que lunals apellai,
De an en an cum eles vunt e cum ens lur curs funt;
E par içeo saverez, si que jà n'i faldrez,
Quanz jurz la lune averat quant le meis enterat ;
Itant jurs averat cum li numbres tendrat.
Mais s'il vait ultre .xxx., jeter devez les .xxx.,
E çeo que remaindrat si nus demusterat
Quanz jurz la lune averat quant le meis enterat.
Pur çeo li ruis jeter, le remanant guarder,
Que la lune en sum curs n'at plus que .xxx. jurs.
Mais ceo devez saveir, e ben creire pur veir,
Qu'il avent par .iij. anz de icés dis e nof anz,
Que eles lur curs funt, si cum dis là à munt,
Que nus pas ne l'avum issi cum nus solum.
E les anz vus dirai, issi cum jeo sai;
En l’vitme, en Punzime an, j el dis e nofme an;
De içeo trai à guarant e Turchil e Gerlant,
Que ben l'unt espruved que issi est en verted.
ET
T sacez par raisun, ces epactes que avum,
Que lur cumencement e que lur muement
En Septembre en serat, tut tens jà n'i faldrat;
E tut tens vunt curant desque à Marz de devant
when without dispute they come from the first year,—and it is given to and placed
in the second?—And so it is truly as it is with the concurrent.-The first year had
none, the second had one, and it is similarly in this arrangement-that we call
epacts in the Latin language. And now I will show you how you ought to
work :-take the epacts, join them to the regulars,-of which I treated before,
which I called lunals, as they go from year to year and as they do in their course;
-and by this you will know, without fail,-how many days the moon will have at
the month's entry;-it will have as many days as the number will indicate.-But
if it goes beyond 30, you ought to throw out the 30,-and the remainder will show
-how many days the moon will have at the entry of the month.-On this ac-
count I direct to throw out, and keep the remainder, because the moon has not
more than 30 days in its course.-But you ought to know this, and believe it quite
true, that it happens for three years of these nineteen years-(which they make
in their course, as we said above),—that we have them not as we usually have.-
And I will tell you those years are, as I know,-in the eighth, eleventh and nine-
teenth years;-of this I bring as witness both Turkil and Gerland,-who have well
proved that it is so in truth.
us
And know by reason, these epacts which we have, that their beginning and
their movement-will be in September, and will never fail ;—and always they go
F 2
68
[1438.
PHILIP DE THAUN.
Les lunals regulers, de çeo saiez ben clers;
Puis funt asemblement des que al cumencement,
U els pristrent lur curs, issi curent tuz jurs,
Tant cum cist tens durat, jà çeo ne vus faldrat :
Mais de iceste raisun ne ferai plus sermun,
N'en voil ore plus traiter, altre voil cumencer.
C'ES
'EST equinoctiun en Franceise raisun,
Que la nuit e le jur sunt de vele lungur,
Dous en sunt en verted, si cume est espruved;
Li uns d'eus est vernals, li altres autumnals.
Li vernals quant vent, el mais de Marz avent,
jes .xij. kalendes de Averil, que ben l'entendes ;
L'autumnal par raisun en Septembre le avum,
es .xij. kalendes de Octobre, que ben l'entendes.
E sacez par verted iloc sunt alued,
Issi cum Bede dit par veir en sun escrit,
El trentisme capitele que funt del secunt livere.
E
DE solsticiuns iloc musterat raisuns :
Li uns est estivals, li altres yvernals;
E l'estival guardum en Juing par raisun ;
L'ivernals en verted en Decembre est posed.
Or veez par
raisun que sait solsticiun:
Ceo est li soleils se estait qu'il unques ne vait;
Ainz est dit par figure, e par divine cure,
Quant alt ne pot aler ne plus bas avaler
Qu'en Capricornum, dunc est à solsticium.
ET or mustrum raisun quant nus guarder devum
Icés jejuneisuns que nus en l'an tenums,
Que'l funt devisement sulunc m'entendement.
Or veez par raisun que melz fait e qui nun.
running till March before-the lunar regulars, of this be quite certain ;-then they
make a meeting until the commencement,-where they took their course, thus
they run always, as long as time shall last, without fail:-but of this matter I
will make no further discourse,-I will treat of it no more, I will begin another.
It is equinox [as it is called] in French,-when the night and day are of equal
length, there are two in truth, as is proved;-one of them is vernal, the other
autumnal.-The vernal, when it comes, arrives in the month of March,—and on
the 12 kal. of April, as you understand well;-the autumnal we have rightly in
September, and on the 12 kal. of October, as you understand well.-And know
truly they are there placed,—as Bede says for truth in his writing,—in the thirtieth
chapter of the second book.
And I will here show the meaning of the solstices :--one is summer, the other
winter;—and the summer solstice we hold in June rightly;-the winter in truth
is placed in December.-Now see by explanation what is solstice;—it is the sun
which stops itself and goes no further;-thus it is said by figure, and by theologi-
cal doctrine, when it can go no higher nor descend lower-than Capricorn, then
it is at the solstice.
And now we will explain when we ought to keep-those fasts which we hold
in the year, what they are severally according to my understanding.-Now see
1468.]
69
LIVRE DES CREATURES.
.xij. evesches ruverent que à Manguce alerent,
Juner al empirie qui estait al concilie,
En icele semaine que ert de Marz primeraine;
Le altre tut tens guardassent, en Junie celebrassent,
En icele semaine après le primeraine;
E la terce en Septembre, e le quart en Decembre.
Mais qui si le ferat, suvent jejunerat
Ainz Quareme en verted, si cum est espruved.
Mais qui ben le ferad, les apostles siverad,
E saint Gregorium e saint Jeronimum,
Qui primes les guarderent e le lai reentruverent.
La primere truverent en Quareme, e ruverent
Que ele fust guardée e tuz tens celebrée;
En Pentecosten asistrent la secunde, si distrent
Que iloc fust celebrée e tut tens ben guardée ;
E la terce en Septembre, e la quarte en Decembre;
E issi les ordenerent qui primes les truverent.
E qui si les guarderat, sacez que ben ferat,
Queque il a gent disant u queque il a gent feisant;
Ne voil ore plus cunter, altre voil cumencer.
OR veez par raisun que termes appellum:
Ceo est terme en verted, si cum est espruved,
Que la lune en sun curs n'ad nent mais de .x. jurs,
Allera encloant, testimoine Gerlant;
Si içeo est al Joesdi, de cel jur al terz di;
Si çeo est al Diemaine, en altre Diemaine
Allera encloun, si que jà n'i faldrum.
Mais quant bisexte vent, qui el quart an avent,
.xi. jurs i cuntum, par mut grant raisun,
Pur le terme truver de allera guarder,
by reason who does best and who not.-Twelve bishops who went to Mentz, or-
dered the emperor, who was at the council, to fast-in that week which was
the first in March;-the second fast that they should keep and celebrate always
in June, in the week after the first;-and the third in September, and the
fourth in December.-But he who shall do so, will often repeat his fasts-before
Lent in truth, as is proved.-But he who will do it well shall follow the apostles,
-and St. Gregory and St. Jerome,-who first held them and found the rule.
The first they found in Lent, and ordered-that it should be kept and celebrated
always; at Pentecost they placed the second, and said that it should be cele-
brated and always kept at that time;—and the third in September, and the fourth
in December;-and thus they who first found them ordained.-And he who shall
thus keep them, know that he will do well,-however some people may say and
do;-I will not say any more about it, but begin another subject.
Now see the explanation of what we call terms:-that is a term in truth, as is
proved, that the moon in its course has no more than ten days,-on Septuagesima
Sunday, witness Gerland;-if this (term) be on the Thursday, on the third day from
that day;—if this is on the Sunday, the other Sunday-shall be Septuagesima,
without fail. But when bissextile comes, which happens on the fourth year,
-we there count eleven days, with very great reason,-to find the term to
70
[1498.
PHILIP DE THAUN.
Issi cum Gerlant dit, [e] Nebrot en sun escrit.
Mais que n'agez errant de cest petit folant,
Uncore le vus dirai, e melz l'esclarierai:
La lune en verted, si cum est espruved,
Par .xix. anz veit, e sum plener curs fait;
A chascun en verted en sun numbre posed;
En trestuz kalenders un an ad li primers,
Si sunt de tuz furmez e très ben ordenez;
E pur çeo de an en an, savum nus senz engan
Cume la lune vait e cum ele sun curs fait.
Terminus Septuagesima.
PUR ceo me plaist cunter, e as pruveires mustrer,
La lai unt à tenir, de çeo les voil guarnir,
U par cest l'atendrunt u viaz i faldrunt;
Qui cest numbre prendrat que la lune tendrat
Enz el mais de Genever, que des mais est primer,
Des .vi. Ides avant entresque dis cuntant,
E ù idis (li dis?) li vendrat, sun terme conceverat,
De allera encloant, si cum dit là devant,
J.xj. cunterat, si cel an bisexte ad.
ET or veez raisun, quel terme nus tenum,
De Quaresme truver cum le devum guarder;
Quant la lune en sun curs nen ad mais deus jurs
Puis les nones Feverier, que est aprof Genever.
[OR] de Pasches mustrum le terme par raisun ;
Dunc est en verted, si cum est espruved,
Quant la lune en sun curs maintet .xiiij. jurs
Puis le equinoctiun ivernals par raisun;
U enz en ices jurs, s'el ad tant en sun curs.
Juncor en verted, si cum est espruved,
keep Septuagesima,-as Gerland says, and Nebrot in his writing.-But that you
may not go in error by this little discourse,-I will tell you more of it, and will
explain it better:-the moon in truth, as is proved,-goes through nineteen years
to make its complete course;—to each in truth it is placed in its number;—in all
calendars the first has one year, so they are of all formed and very well ordained;
--and therefore from year to year, we know without contradiction,-how the moon
goes and how it makes its course.
Therefore it pleases me to relate, and to show to priests,—the law they have to
keep, of it I will warn them,-either by this they will expect it, or they will need
ways; he who will take that number which the moon shall hold—in the month
of January, which is the first of the months,-counting from the 6 Ides onward to
the 10,--and where the ten occur to him, he will obtain his term-of Septuagesima,
as is said before;-and he shall count eleven, if that year has the bissextile.
And now see the right, what term we hold, to find how we ought to keep
Lent; when the moon in its course has not more than two days-from the nones
of February, which is after January.
Now we will show the term of Easter rightly; it is then in truth, as is
proved,-when the moon in its course has fourteen days-since the winter equi-
nox;—or within those days, if it has so many in its course —And again in truth,
1527.]
71
LIVRE DES CREATURES.
Cest terme truveras, si que jà n'i faldras;
E issi faiterement, veez i sultilment,
Le terme que asout, quel que unkes l'an fut,
E la Pasche posée que avez celebrée ;
Si cest terme parnez, J avant vint cuntez,
E si vus i vint cuntez enceis que vus vengez
Enz es .xiij. kalendes de Mai, que ben l'entendes,
Iloc tun terme averas de l'an que tu queras.
E si ne poez aver .xx., içeo deies saveir,
Arere turner, e tun numbre guarder
Enz es .xii. kalendes d'Averil, que ben l'entendes,
Icel numbre creisteras tresque .xx., dunc averas
Tun terme en verted, si cum est espruved.
Jà çeo ne te faldrat, tant cum cist tens durat,
Fors as dederains anz de ces .xix. anz;
.xix. deis cunter cel an ben, pur ben guarder
Le terme que averas, si que jà n'i faldras.
APROF des ruveisuns les termes demustrums,
Sulunc m'entenciun, qui dunc sunt par raisun
Quant la lune en sun curs n'ad nent plus de .xx. jurs
Aprof le .viij. kalendes de Mai, que ben l'entendes.
VEEZ par raisun, Pentecuste guardum
E
Quant la lune en sum curs ne ad ne mais .iiij. jurs
Puis les nones de Mai, de içeo guarnid vus ai.
DES
ES avenz del Noel, de la grant feste anuel,
Or veez par raisun quele reule nus dunum;
Qui ben voldrat guarder l'advent e celebrer,
Sacez e ben l'entendes, devant les .v. kalendes
De Decembre en verted ne deit estre esguarded;
Ne aprof les .iij. nones de içel meimes mais;
Mais entre dous vendrat, tut tens jà n'i faldrat;
as is proved,—this term you will find, and that without fail;-and thus truly, look to
it minutely, the term that followed(?), whatever be the year,—and the Easter placed
which you have celebrated;—if you take this term and count 20 onwards, and if
you go on counting till you come to the 13 kal. of May, as you understand well,
there you will have your term of the year which you seek.—And if you cannot
have 20, you ought to know this,-turn back, and keep your number-to the 12
kal. of April, as you understand well,-this number you will increase to 20, then
you will have-your term in truth, as is proved. This will never fail you, as long
as time lasts,—except in the last year of these nineteen years;-19 you ought to
count that year, to hold well-the term which you shall have, without any fail.
After we will show the terms of the rovations, according to my understanding,
which are by right then-when the moon in its course has not more than twenty
days after the 8 kal. of May, as you understand well.
And lo! rightly, we keep Pentecost-when the moon in its course has not more
than four days after the nones of May, of this I have warned you.
Of the advents of Christmas, of the great annual feast,—now see by right what
rule we give ;—he who will keep and celebrate the advent well,-know and under-
stand well, before the 5 kal.—of December in truth it ought not to be kept ;-nor
after the 3 nones of that same month;-but it will come between the two, it will
72
[1558.
PHILIP DE THAUN.
U iloc en verted que ai determined.
E sacez pur verted, si cum est espruved,
Les reules qu'ai dunées sunt de sainz confermées,
E qui si's guarderat, mult ben l'en avendrat,
Jà n'en ert encuset, ne en sened blasmet.
ET
or demustrum que sait clef par raisun;
Ke içest est maisterie ne lerai ne l' vus die,
Jhom qui dait valeir içest deit ben saveir.
Si .xix. parnez, J à .vij. les justez,
.xx. e .vi. i averez, çeo est la clef
que tendrez
Enz es primerains ans de ces .xix. anz,
Dunt je là sus parlai quant des termes traitai:
De cest numbre en vertad qui .xi. en sustrairat,
.xv. en i remaindrat, çeo est la clef qu'il tendrat
En le altre an en verted, si cum est espruved.
Si à .xv. ajustez .xix., si averez
.xxx.iiij. en cel an, çeo est la clef del terz an.
Ensement d'an en an le ferez chascun an,
.xi. en devez sustraire, e .xix. atraire,
Que te iraie acuntant? se tun numbre creis tant
Que il vengez à .xl., .xxx. ostez des .xl.,
E çeo que i remaindrat, la clef demusterat
De l' an que est à venir, jà n'i puras faillir.
Or veez par raisun cum nus les aluum;
La clef sacez itant de allera encloant,
Es .vij. ides par veir de Jenver deit sedeir.
ELA clef de Quaresme, par veir,
Tuz tens es .v. kalendes de Feverer, ben l'entendes;
La clef de Pascha rez enz el Marz içel mais,
Es .v. ides serat tut tens, jà n'i faldrat.
never fail ;-or there in truth where I have determined.-And know for truth, as is
proved,--the rules that I have given are confirmed by wise men,-and he who shall
keep them, he shall be the better for it, he shall not be accused or blamed for it.
And now we will explain what is the clavis;-that this is 'maistrie,' I will not
omit to tell you, and a man who is to have any worth ought to know it well.—
If you take 19, and add them to 7,-you will have 26, that is the clavis which you
will hold-in the first year of those nineteen years, of which I spoke above when
I treated of the terms:-from this number in truth he who shall subtract 11,-
there will remain 15, that is the clavis which he shall keep in the second year in
truth, as is proved. If to the 15 you add 19, you will have-34 in this year, that
is the clavis of the third year.-Similarly from year to year you shall do it each
year, you must subtract 11, and add 19,-why should 1 go on counting? if your
number increase so much-that it comes to 40, take 30 from the 40, and that
which will remain, will show the clavis-of the year which is to come, you can
never fail in it.-Now see rightly how we place them;-know that the clavis of
Septuagesima-ought in truth to fall on the 7 Ides of January.
And the clavis of Lent, in truth,-always in the 5 kal. of February, you under-
stand well;—you have the clavis of Easter in the month of March,—on the 5 ides it
shall be always, and never fail.
1588.]
73
LIVRE DES CREATURES.
LA clef des ruveisuns, sacez par raisuns,
Es .xvij. kalendes de Mai est, ben l'entendes.
DE E Pentecuste averez la clef, jà n'i faldrez,
En Averil, ben l'entendes, ens .iij. kalendes
De Mai est en verted, si cum est espruved.
OR ai dit par raisun ù nus les aluum;
Si par ces vuel truver e les termes guarder,
Guarde quel chief serat cel an qui enterat,
Dunt tu vuldrais prover e le terme guarder;
Averil deis cumencer iloc al kalender
U la clef truveras del terme que queras;
D'iloc iras avant, tute veie cuntant,
Tant cum la chief tendrat, tun terme te vendrat,
Par veir e senz engan se si l' fais de an en an,
Jà n'i purras faillir de tun terme tenir.
The clavis of the rovations, know by right,-is on the 17 kal. of May, you un-
derstand well.
The clavis of Pentecoste you will have, and never fail,-in April, understand
well, and on the 3 kal.—of May in truth, as is proved.
Now I have explained where we place them ;-if by these you will find and keep
the terms,-look what the clavis will be that year which will enter,—of which you
would find and keep the term ;-April you should begin there in the calendar-
where you shall find the clavis of the term you seek;-from thence you shall go
forward always counting,-as long as the clavis shall hold, your term will come to
you,-truly and without contradiction if you do thus from year to year,―you will
never fail to find your term.
THE BESTIARY
OF
PHILIPPE DE THAUN.
BESTIARIUS incipit, quem Philippus Taonensis fecit in
laude et memoria regina Angliæ Aalidis, est nomen vere,
quod recte cum venit ex re, Hebraice dictum est, et quia laus
dicitur, a Philippo laudatur.
LIBER iste Bestiarius dicitur, quia in primis de bestiis lo-
quitur. Et secundario, de avibus. Ad ultimum autem, de
lapidibus. Itaque trifarie spargitur, et allegorice subintel-
ligitur. Sunt autem animalia que natura a Christo prona,
atque ventri obedientia, et in hoc denotatur pueritia. Sunt
etiam volucres in altum volantes, quo designant homines
cælestia meditantes. Et natura est lapidis quod per se est
immobilis. Ita nobis cum superis sit Deus ineffabilis, ut in
sua præsentia ejus misericordia et cum sanctorum gloria
decantemus Alleluja.
PHILIPPE de Taun en Franceise raisun
Ad estrait Bestiaire, un livere de gramaire,
Pur l'onur d'une gemme, ki mult est bele femme,
Aliz est numée, reine est corunée,
Reine est de Engleterre, sa ame n'ait jà guere!
En Ebreu en verité est Aliz laus de Dé.
Un livere voil traiter, Dés sait al cumencer!
LEO quoque est rex omnium animalium,
De quo liber loquitur, ideo præponitur ;
Et ejus formatio et compaginatio
Magnum quid significat, ut liber notificat.
Philippe de Thaun into the French language-has translated the Bestiary, a book
of science, for the honour of a jewel, who is a very handsome woman,-Aliz is
she named, a queen she is crowned,-queen she is of England, may her soul never
have trouble!-In Hebrew, in truth, Aliz means praise of God.-I will compose a
book, may God be with its commencement.
12.]
75
THE BESTIARY.
CEO que en Griu est leun, en Franceis rei ad nun;
Leuns en mainte guise mutes bestes justise,
Pur çeo est reis leuns, or orez les facuns.
Il ad le vis heduz, gros le col e kernuz,
Quarré lu piz devant, ardez e combatant;
Greille ad le trait derere, cue de grant manere,
E le gambe ad plates juste les pez aates;
Les pez ad gros cupefz, luns ungles e curvez;
Quant faim ad u maltalent, bestes mangue ensement ;
Cum il cest asne fait, ki rechane e brait.
Or oez senz dutance d'içeo signefiance.
I leun signefie le Fiz Sancte Marie;
LI
Reis est de tute gent, senz nul redutement;
Poanz est par nature sur tute creature ;
E fer contenement, e od fer véement,
A Judeus se parrat, quant il les jugerat,
Pur çeo qu'il forfirent quant en croiz le pendirent,
E pur çeo forfait unt, que de ous nul rei nen unt.
Force de Deité demustre piz quarré;
Le trait qu'il ad derere, de mult gredle manere,
Demustre humanité qu'il out od Deité;
Par la cue justise, ki de sur nus est mise;
Par la gambe qu'at plate, mustre Dés ert aate,
E cuvenable estait que pur nus se dureit;
Par le pé qu'ad cupez, demonstrance est de Dé,
Que le mund endorat, en sum puin le tendrat ;
Par les ungles entent des Judeus vengement;
E par le asne entendum Judeu, par grant raisun:
Asne est fol par nature, si cum dit Escripture,
What is in Greek leun, has in French the name king;-the lion in many ways
rules over many beasts,-therefore is the lion king, now you shall hear how.-He
has a frightful face, the neck great and hairy, he has the breast before square,
hardy and pugnacious;-his shape behind is slender, his tail of large fashion, and
he has flat legs constrained down to the feet;-he has the feet large and cloven,
the claws long and curved;-when he is hungry or ill-disposed, he devours animals
without discrimination;—as he does the ass, which resists and brays.-Now hear
without doubt the signification of this.
The lion signifies the son of St. Mary;-he is king of all people, without any
gainsay; he is powerful by nature over every creature; and fierce in appearance
and with fierce look-he will appear to the Jews, when he shall judge them,-
because they made themselves guilty when they hanged him on the cross,-and
therefore they have merited to have no king over them.-The square breast shows
strength of the Deity; the shape which he has behind, of very slender make,--
shows humanity which he had with Deity;-by the tail is indicated justice, which
is placed over us;-by the leg which he has flat, he shows that God was constrained,
and it was convenable that he should give himself for us ;-by the foot which
he has cloven, is demonstrance of God,-who will clasp the world, will hold it in
his fist;-by the claws, is meant vengeance upon the Jews;-by the ass, we un-
derstand the Jews very rightly;-the ass is foolish by nature, as the Scripture
}
76
[41.
PHILIP DE THAUN.
Jà tusterat de sa rute, se l'en ne li tolt tute,
Tut itel nature unt li Judeu ki fol sunt,
Jà en Deu ne crerunt, si par force ne l' funt;
Jà n'erent converti, si Deu n'en ait merci.
Oez del altre nature, sulunc Saint Escripture.
EUNS quant volt chacer, e perie volt manger,
De sa cue en verté, si cum est esprové,
Une cerne fait en terre, quant volt praie conquere,
Si laisse une baée, que içeo seit enreiée
As bestes qu'il desire, dunt volt faire sa prise ;
E tel est sa nature, que jà n'ert beste nule
Ki puisse trespasser sun merc, ne ultre aler.
Ceo mustre la painture, si est dit par figure.
LA
Leonis cauda Scripturam vel Dei justitiam significat, et
circulus cælum vel æcclesiam significat.
A cue par nature mustre Saint Escripture;
E la cue est justise ki desur nus est mise;
Par le cerne entendum Parais par raisun ;
E la breche est entrée ki nus est aprestrée,
Si nus le ben feisum e le mal guerpisum.
E nus signefium les bestes par raisun.
L EUNS quant irez, il se peint od ses piez,
En terre se peindrat, quant il mariz serat,
iceste nature mustre ceste painture.
JHESU Crist entendum en semblant del leun ;
E nus sa terre sumes, J en faiture d'umes;
Lores quant nus castie, que ne façun folie,
Par acun enferté, dunt avum volenté,
Ceo s' ire signefie, e pendre en tel baillie.
says, he will turn from his way, if one does not drag him entirely to it,—just
such nature have the Jews who are fools,-they will never believe in God, unless
they do it by force;-they will never be converted, unless God have mercy on
them.
The lion when he will hunt, and will eat prey, with his tail in truth, as is
proved, he makes a track on the earth, when he will gain prey,-and leaves an
opening, that it may be an entrance-to the beasts which he desires, of which he
will make his prize;-and such is his nature, that there will never be any beast-
which can pass over his mark, nor go beyond it. This shows the painting, and it
is said by figure.
The tail by its nature shows Holy Scripture;-and the tail is justice which is
placed upon us;-by the track we understand Paradise rightly; and the breach
is the entry which is prepared for us,-if we do good and avoid evil.-And we give
signification to the beasts rightly.
The lion when he is angry, he hangs himself with his feet, he will hang him-
self in the earth, when he is enraged, and this nature the painting shows us.
We understand Jesus Christ in the semblance of the lion;-and we are his earth,
and in the fashion of men ;-when he chastises us, that we may not do folly,—by
any weakness, of which we have the desire,-that signifies his anger, and to hang in
such baillie.
68.]
77
THE BESTIARY.
UANT Dés ne fait à gent à trestut lur talent,
U il sunt en careté u en enfermeté,
Dunc dient li dolent, Dés ne's aime nent,
Ne ne l'unt deservi que il si les casti;
Ne sevent li dolent que devant lur nés pent.
Tels met Dés en liens, ki mult seraient dolens
Si il regner poaient e faire çeo que voldraient.
Pur çeo les lie en mal, qu'il pechent mais tal;
Mult ad Dés celui cher, que il volt castier.
Aiez en remembrance çeo est signefiance.
UNCORE dit Escripture leuns ad tele nature,
Quant l'om le vait chazant, de sa cue en fuiant
Desfait sa trace en terre, que hom ne l' sace querre ;
Ceo est grant signefiance, aiez en remembrance.
I leuns en fuiant sa trace vait cuverant;
La trace del leun mustre incarnaciun,
Que Dés volt prendre en terre, pur noz ames conquere.
E issi faiterement le fist cuvertement,
Es degrez se meteit, dunt chascun ordre esteit,
De prophetes, de apostle, e tres qu'il vint al nostre,
Tant qu'il hume fud carnel, e pur nus fud mortel,
E par ordre acceptable, e issi venquit diable.
Diable hume decut; Dés hom, qu'il ne cunnut,
Venquid puis diable par vertud cuvenable ;
Si diable seust que Dés hom mortel fust,
Jà à çeo ne l' menast, que il le crucifiast.
Si fist Dés cointement e senz parceivement,
Que angeles ne l' cunuiseient ki enz el cel esteient.
Pur çeo quant le Fiz Deu vint en sa majesté,
Dunt il ançeis turnad, quant pur nus s'encharnad,
When God does not do for people all at their will,-when they are in distress
or in infirmity, then the wretches say, God does not love them at all,-nor have
they deserved that he should chastise them so;-the wretches do not know what
hangs before their nose.-God puts in bonds those, who would be very wretched
-if they could reign and do what they would.-Therefore he binds them in ill-
doing, that they should do no more so ;-God holds him very dear, whom he
chooses to chastise.-Remember that this is a signification.
Again scripture says the lion has this nature,—when we hunt him, with his tail
in flying-he erases his track on the ground, that we may not know how to seek
him;-remember this is a great signification.
The lion in flying covers his track;-the track of the lion means incarnation-
which God would take on earth, to gain our souls.—And thus truly he did covertly,
-he placed himself in degrees, of which each order was,—of prophets, of apostles,
and till he came to ours,-until he was carnal man, and was mortal for us,-and
by order acceptable, and thus he vanquished the devil.-The devil deceived man;
God man, whom he knew not,-afterwards vanquished the devil by convenable
force; if the devil had known that God was mortal man,-he would never have
led him so far as to crucify him.-So God acted slyly and without being perceived,
-that angels did not know it, who were in heaven.-Therefore when the Son of
God came in his majesty,-from which he thus turned when he incarnated himself

78
[98.
PHILIP DE THAUN.
As angeles demanderent ki ensemble od lui erent,
"Ki est cist reis de glorie ki repaire od victorie ?”
Cil qui od Deu esteient icest respuns rendeient,
"Ceo est li reis de glorie, ki repaire od victorie.”
& uncore demanderent angeles ki el cel erent,
"Purquei ad vesteure de vermeille figure?"
Li angele e nostre sire respundent, "pur martire
Que avum sufert en terre pur noz ames conquere.”
içeo entendum par traite del leun.
II leuns blanc coc crent, de char le cri ki en vent ;
E si ad itel sort, que à uilz uverte dort;
içeo entendez, es furmes que veez.
Leo iste Christum significat, et gallus sanctos Dei, et
plaustrum Evangelistas.
I blanc coc signefie humes de sancte vie,
L'
Ke ainz que Deu fu mort annucierent le sort,
Que il forment cremait sulunc que hom estait,
Si cum mustre l'escrit que Dés meime dit,
66
Pere, pardune mei la mort que aver dei,
E ne remaint pur mei la volented de tei.”
Pur çeo que mort dutout, hume se demustrout,
E sacez e (à?) saint Pere Dés dist en tel manere ;
Coc cante el sue onur les hures nuit e jur,
Enus tut altresi, prime, terce, e midi.
Ratio quare sic cantantur hore.
In matutino damnatur tempore Christus,
Quo matutini cantantur tempore psalmi.
Urum nuit e jur al nostre Creatur ;
Pur çeo cantent devin matines al matin,
Lores fud Dés juget, batud, e lied;
for us, they demanded of the angels who were with him," Who is this king of
glory who comes with victory?"-Those who were with God gave this answer,—
It is the king of glory who returns with victory."-And again the angels who
were in heaven demanded,-"Why has he a garment of red ?"-The angels and
our Lord answered, "For martyrdom-which we have suffered on earth to gain the
souls which are ours."-And this we understand by the track of the lion.
The lion fears the white cock, detects the cry which comes from him ;--and he
has such a nature, that he sleeps with open eyes;-and this you understand which
you see in the figure.
The white cock signifies men of holy life,-who before God died announced his
lot,-which he feared very much according as he was man,-as shows the writing
which God himself dictated,-"Father, forgive me the death which I ought to have,
-and let thy will remain not for me."-Because he feared death, he proved him-
self man, and to St. Peter, God said in that manner;-the cock chants in his
honour the hours night and day,—and tells us in the same manner the prime,
tierce, and mid-day.
Let us pray night and day to our Creator ;-on this account the divines chant
matins in the morning,-then was God judged, beaten and bound;-and at sun-

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THE BESTIARY.
Jel solail levant prime sunt clerc cantant,
Ke dunc resuscitat Dés e de mort nus gerat;
E pur çeo terce cantum quant terce est par raisun,
Ke Deus fud dunc pened, y en la croiz leved.
Sexta sunt tenebræ mundi per climata factæ.
E L'URE à midi cantent clerc à midi,
Lores fud obscuré, quant fud en croiz nafré.
Li solail se obscurat, nul luur ne dunat,
Pur la veire luur ki dunc suffri dolur,
Sulunc humanité, nent sulunc deité.
E çeo lisant truvum enz en la paissiun,
Aiez en remembrance çeo est grant signefiance.
Pur çeo nune cantum, ke en icele saisun
Li espirit s'en alat, e la terre tremblat,
E depecherent peres de diverses maneres.
Aiez en remembrance, çeo est grant signefiance.
E la vespre est cantée pur çeo en la vesprée,
Ke lores sun veir cors fud en sepulcre enclos.
Puis vespers est cumpelie, e içeo signefie,
Dés ad tut acumplit, ke diable venquid;
Pur çeo est silencium que silence apelum.
El prim seir reposum, e lores nus taisum,
E diable s'esmovent, ki tuz jurs par nuit overent.
Quant nus cessum de overer, dunc poent il errer;
La nuit unt poesté de traveiler malfé,
Ke il sunt fiz Nairun, que nus neir apelum;
Pur çeo quant vent le jur, dunc fuient la luur,
E nus cuntre li jur levum al Creatur,
Cuntre jur levums, e dimes noz ureisuns.
Or oez par
maisterie que li chars signefie.
rise the clerks chant prime,-because then God was raised and recovered us from y
death; and for this reason we chant tierce when tierce is rightly,-because God
was then punished and raised on the cross.
And the hour of mid-day the clerks chant at mid-day,-then it was darkened
when he was wounded on the cross, the sun became obscured and gave no light,—
on account of the true light which then suffered pain,-according to humanity, not
according to deity.-And this we find reading in the Passion,-remember, it is great
signification. For this reason we chant nones, because at that time-the spirit de- v
parted, and the earth trembled,-and the stones split in divers manners.-Remember
this is great signification.-And we chant vespers in the evening for this reason,—
because then his true body was inclosed in the sepulchre.-Afterwards vespers is
completed, and that signifies,-that God has accomplished all and vanquished the
Devil; therefore is silentium, which we call silence.-In the first evening we re-
pose, and then we are silent,-and the devils stir themselves, who always work by
night. When we cease to work, then they can wander;-by night the evil ones
have power to work,-for they are the sons of Nairun, which we call darkness;-
on that account when day comes, then they fly the light,—and we at the approach
of day rise to the Creator,-at the approach of day we rise and say our prayers.-
Now hear, by science, what the cart signifies.
a cl L
80
[154.
PHILIP DE THAUN.
I chars note en verté quatre des feelz Dé,
LI
Marc, Matheu senz engan, Lucas, e le bon Sain Johan;
E li criz signefie la mort del Fiz Marie,
Que nuncierent el mund, par quei gent raient sunt,
Que Jhesu se cremeit sulunc çeo que hom esteit.
sacez del leun un altre entenciun ;
ET
Qu'il ad itel sort que à oilz uvert dort;
Sacez çeo signefie le Fiz Sancte Marie
Enz en sa mort veillat, quam par mort mortuat ;
Diable apelat mort, dist qu'il serait sa mort
E sun destruiement, nostre respunsement,
J en sa mort veillad quant Diable liad ;
Par la mort Damne-Dé nus est repos duné,
Par sa mort venqui Satan nostre enemi;
E içeo entendum par le dormir del leun.
ET uncor par figure leuns ad tel nature,
Le jur que primes humme veit, icel jur trembler deit;
E çeo poez saveir par cez furmes veeir.
LE trembler del leun demustre par raisun,
Que Dés se humiliad quant pur hume encarnad,
Quant il od deité commust humanité,
Cum anme e cors est un, issi fud Dés y hum;
។
Tant sufist de çeo dire, or oez de altre martire.
SACEZ que la leune, s'un mort feun feune,
E dunc sen feun tent, si li leuns i survent,
Tant veit entur e crie que al terz jur vent à vie,
iceste nature mustre ceste figure.
SACEZ que Sancte Marie leone signefie,
E li leun cel Crist ki pur gent mort se fist;
The cart denotes in truth four of God's lieges,-Mark, Matthew, without deception,
Luke and the good St. John ;-and the cry signifies the death of the son of Mary,
-which they announced in the world, by which people are assured, that Jesus
had fear according to his humanity.
And know another signification of the lion;—that he has such a nature, that he
sleeps with his eyes open;-know, that signifies, the son of St. Mary-was awake
in his death, when he died by death;-the devil he called death, said that he would
be his death—and his destruction, our responsibility,—and in his death was awake
when he bound the devil;-by the death of the Lord God repose is given to us,—
by his death he conquered Satan our enemy;-and this we understand by the
sleeping of the lion.
And again by figure the lion has this nature,-the day when he first sees man,
that day he must tremble ;—and that you may know by these forms here.
The trembling of the lion shows rightly,—that God humbled himself when he
became incarnate for man,-when he took humanity in exchange for deity,—as the
soul and body is one, so was God and man ;—so much is enough to say of this, now
hear of another matter.
Know that the lioness, if she bring forth a dead cub,-she holds her cub, and
the lion arrives, he goes about it and cries till it revives on the third day,-and
this nature shows this figure.
Know that the lioness signifies St. Mary,-and the lion, Christ, who gave himself
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THE BESTIARY.
Par treis jurz jut en terre pur noz ames conquere,
Sulunc humanité, nent sulum deité,
Si cum Jonas fist, ki el peissun se mist.
PAR le cri del leun la vertud Deu parnum,
Par quei resuscitad Crist [e] enfern despuillat,
Ceo est signefiance, aez en remembrance,
Del leun en verité çeo dit auctorité;
Mais de ceste raisun ne ferai plus sermun,
Ke or voil cumencer de altre beste à traiter.
MONOSCEROS est beste, un corn ad en la teste,
Pur çeo ad si à nun, de buc ad façun;
Par pucele est prise, or oez en quel guise.
Quant hom le volt cacer e prendre
enginner,
Si vent hom al forest ù sis repairs est;
Là met une pucele hors de sein sa mamele,
E par odurement monosceros la sent;
Dunc vent à la pucele, e si baiset sa mamele,
En sun devant se dort, issi vent à sa mort;
Li hom survent atant, ki l'ocit en dormant,
U trestut vif le prent, si fait puis sun talent.
Grant chose signefie, ne larei ne l' vus die.
MONOSCEROS Griu est, en Franceis un corn est :
Beste de tel baillie Jhesu Crist signefie;
Un Deu est e serat e fud e parmaindrat ;
En la virgine se mist, e pur hom charn i prist,
E pur virginited pur mustrer casteed;
A virgine se parut e virgine le conceut,
Virgine est e serat e tuz jurz parmaindrat.
Or oez brefment le signefiement.
to death for the people;-three days he lay in the earth to gain our souls,—ac-
cording to humanity, not according to deity,-as Jonah did, who entered the fish.
By the cry of the lion we understand the power of God,--by which Christ was
restored to life and robbed hell,-this is the signification, have it in remembrance,
-of the lion, in truth, as we learn from authority;-but of this matter I will make
no further discourse,-but will now begin to treat of another animal.
Monosceros is an animal which has one horn on its head, therefore it is so named;
it has the form of a goat,-it is caught by means of a virgin, now hear in what
manner. When a man intends to hunt it and to take and ensnare it,--he goes to
the forest where is its repair;-there he places a virgin, with her breast uncovered,
-and by its smell the monosceros perceives it;-then it comes to the virgin, and
kisses her breast,-falls asleep on her lap, and so comes to its death;-the man
arrives immediately, and kills it in its sleep,—or takes it alive and does as he likes
with it. It signifies much, I will not omit to tell it you.
Monosceros is Greek, it means one horn in French :-a beast of such a descrip-
tion signifies Jesus Christ;-one God he is and shall be, and was and will continue
so; he placed himself in the virgin, and took flesh for man's sake,--and for vir-
ginity to show chastity;-to a virgin he appeared and a virgin conceived him,—a
virgin she is, and will be, and will remain always.-Now hear briefly the siguifi-

cation.
G
Anmmmm
82
[212.
PHILIP DE THAUN.
CESTE beste en verté nus signefie Dé;
La virgine signefie sacez Sancte Marie;
Par sa mamele entent sancte eglise ensement;
E puis par le baiser çeo deit signefier,
E (?Que) hom quant il se dort en semblance est de mort :
Dés cum hom dormi, ki en la cruiz mort sufri,
E sa destructiun nostre redemptiun,
E sun traveillement nostre reposement,
Si deceut Dés Diable par semblant cuvenable;
Anme e cors sunt un, issi fud Dés 7 hom,
E çeo signefie beste de tel baillie.
PANTERE est une beste de mult precius estre ;
Joez de sun nun signeficatiun :
Pan en Griu trestut est; ke de tel nature est,
Ele ad multes valurs, si ad plusurs colurs;
Duce est atemprée, de bestes est amée,
Tut aime par raisun fors sulement le dragun;
Icest beste mue divers mangers manjue;
Quant saul serat, en sa fosse enterat,
Trais jurs si dormirat, al terz esveillerat ;
Quant ele se drecerat, un grant cri jeterat;
Jel cri qu'ele ferat, de sa buche isterat
Un tel odurement cum fust basme u piement.
Les bestes ki l'orunt, ki prof e luinz serunt,
Lores se asemblerunt, l'odurement siverunt
Ki de la buche isterat, que pantere ferad.
Li draguns sulement, ki ot l'enviement,
Mult grand pour le prent, fuit en l'odurement,
En terre mucherat cum mort, se girat
Lait e desfiguret, cum se il fust tued
Muver ne se purrat: signefiance i ad.
This animal in truth signifies God;-know that the virgin signifies St. Mary;—
by her breast we understand similarly Holy Church;-and then by the kiss it ought
to signify, that a man when he sleeps is in semblance of death;-God slept as
inan, who suffered death on the cross, and his destruction was our redemption,-
and his labour our repose,-thus God deceived the Devil by a proper semblance;
-soul and body were one, so was God and man,-and this is the signification of an
animal of that description.
w
Panther is an animal of very precious being;-and hear the signification of its
name:- —πâν in Greek is all; it is of such a nature,-it has many values, and va-
rious colours;-it is mild and of a good disposition, it is loved by animals,—all
rightly love it except the dragon alone;-this little animal eats divers meats
when it shall be satisfied, it will enter into its den,-three days it will sleep, on the
third it will awake;-when it shall arise, it will emit a great cry;-and at the cry
which it shall make, from its mouth will issue-an odour like as it were balm or
piement. The animals that shall hear it, whether they be near or far,-will then
assemble, they will follow the smell-that shall issue from its mouth, which the
panther shall make.—The dragon alone, who had the hatred,-great fear seizes
upon him, he flies from the smell,-will lay himself on the ground as dead, will lay
down-torn and disfigured, as if he were killed-he will not be able to move : there
is a signification.
beakle
Corrus
ite.

243.]
83
THE BESTIARY.
PANTERE mustre vie del Fiz Sancte Marie ;
E nus signefium les bestes par raisun ;
E li draguns Diable, par semblant cuvenable.
Dés treis jurz jut en terre pur noz ames conquere,
Al terz resuscitat, sun pople rapellat,
Tuz les sons asemblat, e Diable acravantad,
Sulunc cele semblance del dragun, sen dutance.
Dés al prince de mort nus tolit par sa mort;
De mort nus deliverat, nostre dolur portat,
E çeo avum oï del prophete Davi :
Jhesu en alt muntad, nostre dolur portat.
Quant Dés nus assemblat, pantere resemblat;
A leon resemblat, quant il nus resuscitat.
De çeo dit Salomon, que pan est sun dreit nun;
Pan çeo est "tu, Dés, es pan, par veir e senz engan;
Uns est en deité, tut en humanité;
Dés est tut fundement, e ben de tute gent.
Si cum li sols uns est, ki del mund lumere est;
E si raiz sunt plusurs, ki sunt del salveur; ent
E si est Dés luur, e nus si raie plusur;
Uns est multiplianz, sultiz, nobles, vaillanz;
Tut ad fait quantque est, pur çeo tut sis nuns est.
E le cri de la beste demustre voiz celeste ;
Puis que Dés fud leved, de mort resuscitet,
Par trestute la cuntrée en fud la renumée.
E sancte ureisun par l'odur entendum;
Tut ad Dés uveret par la sue bunted,
Quant que Saint Escripture nus disait par figure;
Devencud ad Diable par vertud cuvenable,
Sur Christene gent n'en averait mais nent,
Se il ne funt peched, par quei seient lied.
99
The panther shows the life of the Son of St. Mary;—and we are rightly the sig-
nification of the animals ;-and the dragon means the Devil by right semblance.—
God lay three days in the earth to gain our souls,—on the third he revived, he
called his people,-all his own he assembled, and the Devil he frightened,―ac-
cording to this semblance of the dragon, without doubt.-God by his death took
us from the prince of death;—he delivered us from death, he bore our punishment,
-and that we have heard of the prophet David :-Jesus mounted on high, he bore
our grief.—When God assembled us, he resembled the panther ;-he resembled the
lion, when he raised us from the dead. Therefore saith Solomon, that pan (πâv)
is his right name ;-pan, that is, "thou, God, art all, in truth, and without deceit ;"
—one he is in deity, all in his humanity;-God is all foundation and good of all
mankind. As the sun is one, which is the light of the world;-and its rays are many,
which are of the Saviour;-and so is God light, and we his many rays;-he is one
multiplying, subtle, noble, precious; he made all that is, wherefore All is his name.
-And the cry of the beast shews celestial voice;—since God was raised, resusci-
tated from death,-through the whole country was the fame of it.—And by the
smell we understand holy prayer ;-God by his goodness has made all,—that Holy
Scripture said to us figuratively;-he conquered the Devil by suitable force,―he
will have no more force over Christian people, if they do no sin, by which they are
G 2
84
[274.
PHILIP DE THAUN.
E sacez que le dragun del serpent ad façun ;
Crestuz est elez, dous pez ad, si est dentez;
Par cue se defent, e mal fait à la gent.
Cue demustre fin, si cum dient devin
Ceo est l'entendement, qu'en la fin veirement
Diable destruierat ki en mal finerat.
;
Ne voil ore plus traiter, altre voil cumencer.
PORCON en Griu est nun que nus chevere apellum:
E si est itel beste, ki munte alt pur paistre;
E çeo dit escripture, fer ad reguardure
El hum k'il verad, ki juste lui serat;
Très ben seet purpenser se il deit luinz aler.
Mult aime à manger en halt munte el rocher.
BESTE de tel baillie nus demustre la vie
Que Dés menat en terre, pur noz ames conquere ;
Quant Jhesu prechout, altement parlout,
E li prudume le oient ki le ben reteneient.
Cil sunt alt cumme munt, ki ben dient e funt ;
Il sunt de muz vertuz, de icés est Dés pouz ;
Sur ces est sun estal, ki se guardent de mal;
7 il est lur pulture, si cum dit escripture.
ES veit tuz ces ki sunt, ki furent, e serunt;
Dés prof e luinz vait, issi cum faire deit;
Dés conuist tute gent, e lur faiz ensement,
Tut çeo qu'il fait unt, qu'il funt e ferunt,
Dés conuist les erranz e tuz les surviva[n]z;
Dés seet ben esguarder, ki luinz deivent errer;
Cil en luinz irrunt, ki en enfern irrunt,
Ferement les verad, pur çeo qu'il les arad:
E cil surjurnerunt ki od Deu remaindrunt.
enslaved. And know, that the dragon has the form of the serpent ;—it is crested
and winged, it has two feet, and is toothed;-by its tail it defends itself, and does
harm to people.—Tail, means end, as the theologians say;—this is the meaning,
that in the end truly-the Devil will destroy those who shall end in evil.—I will
treat of it no longer, but will begin another.
Porcon in Greek is the name by which we call a goat :-and it is an animal of
that nature which mounts high to feed ;-and as Scripture says, it has a fierce look
-to the man whom it shall'see, who shall be near it ;-it knows very well to delibe-
rate if he ought to go far :-it loves much to eat in an elevated position, it mounts
on the rock.
An animal of this sort shows us the life-which God led on earth, to gain our
souls ;—when Jesus preached, he spoke high,—and the goodmen heard it and re-
tained it well.-They are high like a mount, who say and do well;-they have
many virtues, of these God is feared;-on these is his seat, who keep themselves
from evil;—and he is their food, as Scripture saith.
God sees all those who were, who are, and who shall be ;-God sees near and
far, as he ought to do ;-God knows all people, and their deeds likewise,―all that
they have done, that they are doing, and will do,-God knows the wanderers and
all the survivers;-God is well able to see those, who shall wander to a distance;
-they will wander far, who shall go to hell,-he will look at them fiercely, be-
cause he will hate them;-and they who shall remain will dwell with God.-And

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THE BESTIARY.
E çeo sacez senz faille, ki eiresi travaille,
E cil traveillerunt ki en enfern irrunt ;
Aez en remembrance çeo est signefiance.
DRUS est beste e nage d'un estrange curage;
A colovere est semblance, (sic) en isle est conversable;
Phisologus içeo dit, que ydrus
Volenters est en idles, mult pareet cocodrilles,
Par engin li quert mort quant buche uverte dort,
Quant l'ad aparceud, met sai en la palud,
Quant se est enboée e del limun luée,
Quant pot escolurger e sa buche mucher,
Dunc vent à cocodrille là ù il dort en le idle,
En la buche se met petit e petitet,
Or oez, quel merveille! li cocodrille s'esveille,
Jitant par est glut que tut vif le stranglut;
Idrus el cors li entre, la buele de sa´ventre
Li trenche, e depart, si l'ocit par tel art,
Puis s'en ist vif del cors, sa buele en get hors.
Ceo est allegorie, grant chose signefie.
LE ydrus en verté nus signefie Dé:
Dés pur redemptiun prist incarnatiun,
Ke devint en pudnete, e puldre en boete,
De boe vint limun, e de char quir avum;
Dés de char fud vestud, dunt Satan fud vencud,♥
Qu'en eie acuntant par altre tel semblant?
Dés devenquid Diable par semblant cuvenable.
COCODRILLE signefie diable en ceste vie;
Quant buche uverte dort, dunc mustre enfern e mort;
Enfern ert en repos buche uverte nent clos;
Ainz que le Fiz Dé presist humanité,
know this without fail, that who works heresy,-and those who work that shall
go to hell;-have in remembrance that this is the signification.
Idrus is a beast and swims with a strange force;-it resembles a snake, it lives
in an island;—and Physiologus says, that the ydrus-willingly is in an island,
it hates much the crocodile,-by cunning it seeks his death when he sleeps with his
mouth open,—when it has perceived him, it puts itself in the fen,—when it is
covered with mud and slime,-when it can strain and cover its mouth,-then it
comes to the crocodile where he sleeps in the isle,-puts itself in his mouth by
little and little,—now hear, what a wonder! the crocodile awakes,--and is so greedy
that he swallows it all alive;-idrus enters into his body, the bowel of his belly—
it cuts, and separates, and slays him by this means, then issues alive from his
body, and throws out his bowels.
The idrus in truth signifies God:-God for our redemption took incarnation,—
which became in dust, and dust into mud,-of mud came slime, and of flesh we
have skin;—God was clothed with flesh, whereby Satan was vanquished,—why
should I go on telling it by another similitude?—God vanquished the Devil by a
fit similitude.
Crocodile signifies the Devil in this life;—when he sleeps with his mouth open,
then he represents hell and death;-hell rests with mouth open, not closed;-
when the Son of God took humanity, he took openly to save all mankind,—hell
во
86
[334.
PHILIP DE THAUN.
A seur tute gent parneit apartement,
Enfern Deu reculli e vif le strangluti;
Ceo est qu'en enfern entrat, e les sons en getat,
Sulunc sa deité, nent en humanité;
Issi d'enfern fud morz, fors nus mist par tel sors,
Vis entrat en enfern e vis issit de enfern;
D'enfern les bons getat, e les mals i lassat.
T Phisologus dit que cocodrillus
ET
En l'eve naist del Nil, e mult est beste vil;
Quatre pez ad la beste, e mult est de fer estre;
De terre e de eve vit, si cum Ysidres dit,
Vint sotes de lungur trovet l'un le greignur;
Granz denz ungles ad, durs est li quirs que il ad;
។
Pur piere n'iert rumpud, jà tant n'iert ferud;
S'il pot hom devure, quant manget ad si plure.
Atant fine ma raisun, altre cumencerum.
L¹
I cers ad itel nature, si cum dit escripture,
Qu'il vait fosse querant ù serpent sait gisant,
Quant truved ad serpent, en sa buche eve prent,
Si l'ad verset dedenz, puis fait suflemenz,
Tant i sufle alaine, fors le trait à grant peine;
J
Li cerf est curucez, puis l'ocist od ses pez.
Or oez par maistrie, que içeo signefie.
PAR cest cerf par raisun Jhesu Crist entendum;
L'eve sapience est, ki en sa buche est;
E saint espirement entent par suflement;
E par serpent Diable, par semblant cuvenable;
E par sa fosse entent le cors de mainte gent;
Fut destruit e damned, de cors de gent jeted.
Sacez que cors de gent ert fosse de serpent;
took up God and swallowed him alive;-that is, he entered hell, and threw out
his own people, according to his godhead, not in humanity;-thus of hell he was
the death, by such circumstance he put us out, he entered hell alive and alive
he issued from hell;-he threw the good out of hell, the bad he left there.
And Physiologus says that the crocodile-is bred in the water of the Nile, and
is a very vile beast ;-he lives on land and on water, as Isidore says,-twelve yards(?)
long is found the largest ;-it has great teeth and claws, hard is the skin that it
has -it will not be burst by stone, however hard it shall be struck ;-if it can de-
vour a man, when it has eaten him it cries. Thus ends what I say of it: we will
begin upon another.
The stag has that nature, as the writing says,—that he goes seeking a hole where
there is a serpent lying,-when he has found a serpent he takes water in his mouth,
-and throws it in, and then blows,-he blows there and breathes so long, that he
draws it out with great labour;-the stag is angry, and kills it with his feet.-Now
hear by science, what that signifies.
By this stag rightly we understand Jesus Christ;-the water is wisdom, which
is in his mouth;-and holy inspiration is understood by his blowing;—and by the
serpent the Devil, by a fit resemblance;-and by the hole is understood the body
of many people;-he was destroyed and damned, cast out of many people.-Know
that the body of people is the hole of the serpent ;-that by the serpent Satan
364.]
87
THE BESTIARY.
Ke par serpent Satan deceut Eve J Adam.
N'en voil ore plus traiter, altre voil cumencer.
APTALON ceo est beste, si est de tant fer estre,
Que hom n'i pot aprismer, ne ne la pot plaier,
Se par un engin nun, que dirai par raisun.
Dous cornes ad agues, trenchanz, J esmolues,
E si sunt endentées cum facilles curvées,
Que el pot detrencher granz arbres e racher;
E quant ele ad sai grant, une eve vait querant
Ki veint de Parais, ù hume fud primes mis,
Ceo est Eufraten, issi le apelet l'em ;
Puis vait à un buissunet menu Jesspesset,
U ele sout juer e ses cornes forcer ;
Cest buissun est numé en Griu erechiné,
Mult ad sultif vergetes, menues, delietes.
Unc ne set mot la beste, quant pris est par la teste,
E que se est enlancet, e el buisun lied;
Quant ne pot escaper, dunc cumence à crier;
& al cri que el fait li veneres i vait,
Si la troved lied, e al bussun enlaced.
La beste fait grant dol, faiture ad de cheverol;
Li veneres la prent, si l'ocit en turment;
Issi est en nature, çeo est ceste figure.
BESTE de tel baillie est hume de ceste vie ;
Dous leis Dés li dunat, que hom pur corn escat ;
La velz lai e la nuvele, que mult est saint e bele,
Par que hom pot destruire pechet, Diable, e ire,
Cum la beste fait le arbre ki contre stait.
Par les arbres entent corruptiun de gent,
deceived Eve and Adam.—I will not now treat any more of it, but I will begin
another.
it
Aptaleon is an animal, and is of a very fierce kind,-which a man can neither
tame, nor can he appease it,—except by a trick, which I will explain.-It has two
horns, sharp-pointed, cutting, and slender, and they are indented like curved
sickles, so that it can cut down and fell great trees;-and when it has great thirst,
goes to seek a water-which comes from Paradise, where man was first placed,
that is, the Euphrates, so they call it; then it goes to a small and thick
bush,-where it knows how to play and force its horns;-this bush is called in
Greek erechine,-it has very subtle sprigs, little and slender.-—The animal knows
not a word more, when it is taken by the head,--and when it has entwined and
bound itself in the bush ;-when it cannot escape, then it begins to cry;-and
at the cry which it makes the hunter goes there, and finds it bound and en-
twined in the bush.-The beast makes great lament; it has the shape of a goat ;
the hunter takes it, and kills it in torment;—thus it is in nature, thus is the figure.
A beast of such character is man in this life;-God gave him two laws, which
are held for horns; the old law and the new, which is very holy and beautiful,—
by which man can destroy sin, the Devil, and wrath,-as the beast does the tree
which stands against him.-By the trees is understood the corruption of mankind,

88
[393.
PHILIP DE THAUN.
Nof pechez c[ri]minals par quei hum est mortels,
Ceo est adulterium e le altre fornicatiun,
Superbe averice, injurie, malveise vice,
Le siste detractiun, le .vij. omicidium,
Usure, ebrietas, tut çeo fait Sathanas,
Hom destruit rai[su]nable, çeo est vertud de Diable,
Si cum la beste fait l'arbre quæ contre stait.
MAIS quant la beste bait de l'eve quæ ele vait,
Al buissun vait freier, ses cornes enlacer,
E dunc est retenue e prise e deceue;
E çeo est allegorie, car le eve signefie
Iveresce, e li buissun putaine, par grant raisun ;
Par le veneur entent Sathan, ki hume prent,
Quant putain l'ad lied, supris, enginned;
Ceo pot Diable faire, si cum dit Bestiaire;
Ceo dit Escripture, vin e femme unt une nature,
Que funt del sage fol, tribucher el pol;
Aiez en remenbrance, çeo est signefiance
De la beste, en verted, çeo dit auctorited.
Ne voil ore plus traiter, altre voil cumencer.
CEO dit Salemun del furmie par raisun,
ICEO
E de hume pareceus ki atent les baus jurs;
Ne saiez escharni, esguarde le furmi,
Mult aported del blet à sa fosse en ested,
En iver se guarnist par le travail qu'il fist.
CEO
EO dient escriptures, que furmie ad .iij.es natures;
Il ad tel naturete, quant ist de sa fossette,
En ordre par matin tut dreit sun chemin,
E quant grain ad truved de tuz maneres de bled,
-nine criminal sins on account of which man is mortal,—that is, adultery, and the
second, fornication,-pride and avarice, injustice, wicked vice, the sixth, detraction,
the seventh, homicide,-usury, drunkenness, all this does Satan,-reasonable man
destroys it, that is, the power of the Devil,-as the beast does the tree which stands
against it.
But when the beast drinks the water which it sees,-it goes and pushes into the
bush, entangles its horns, and then it is caught, and taken, and deceived;—and
that is an allegory, for the water signifies-drunkenness, and the bush, a whore,
very rightly;-by the huntsman is understood Satan, who catches man,-when
the strumpet has bound him, surprised and ensnared him ;—that the Devil can do,
as the Bestiary says;-that says Scripture, that wine and woman have a nature,
-which makes the wise man a fool, and to fall in the pool (?);-bear in remem-
brance, that is the signification-of the beast, in truth, as the authority says.-I
will say no more about it, but will begin another subject.
This saith Solomon of the ant rightly,-and of the idle man who waits for the
fine weather;-be not slothful, look at the ant,--it carries much corn to its hole
in summer,-in winter it sustains itself by the work it has performed.
This say writings, that the ant has three natures;-it has such a nature, when
it issues from its hole,-orderly in the morning right on its way,—and when it has
found grain of all sorts of corn,-it knows well which is wheat, by the smell alone;
422.]
89
THE BESTIARY.
Ben set quel est furment, par sul le odurement;
De grain d'orge n'ad cure, itel est sa nature;
Mais si est grain de furment, od sa buche la (sic) prent,
Porte le à sun niz, en yver en est guarniz.
E QUANT furmi encuntre, ne li fait lait ne hunte,
Ne li tolt sa annune, ne l'demande ne dune;
Li furmiz ki veziez est en la trace se mest,
Dum li furmiz turnad ki le grain aportad,
Ki porte le furment, prenez en esparment.
Quant ceste mue beste nus mustre si bel estre,
Li hom memement en dait prendre esparment.
T oez senz dutance d'içeo altre semblance;
ET
Ke çeo dit Escripture, .v. virgines, par figure,
E .v. lampes pleners de olie e de lumers,
A unes noces alerent, ardantes les porterent;
.V. foles en i out, en lur lampes nent n'i out ;
Iceles i entrerent ki pleners les porterent,
Li mari les cunut, à joie les receut;
Les foles n'i entrerent, ki nent n'i aporterent.
Ceo est grant signefiance, aiez en remembrance.
Hic .v. virgines quinque sensus corporis significat.
PAR cinc virgines entent cinc sens veraiement,
Veer, oir, parler, tucher, J odurer;
។
E la virginité demustre casteet,
E ki çeo averat, as noces ben vendrat,
Ceo est al jugement vendrat seurement,
U li mariz serat ki les granz duns durat,
Içeo ert Dampne-Deu ki ert en majesté.
E
LE lamppe signefie aneme en ceste vie;
Le olie, Christiented; le fu, le Spirit de Dé.
-it does not care for grain of barley, such is its nature ;--but if it is grain of wheat,
it takes it with its mouth,-carries it to its nest, is supported with it in winter.
And when it meets an ant, it does him no disgrace or shame,-nor takes from him
his property, nor asks nor gives;—the ant, which is cunning, puts itself in the
track-from which the ant turned who brought the grain ;—who brings the wheat,
take of it experience.-Since this little beast shows us the good condition,-man in
the same manner ought to take of it experience.
And hear without doubt another similitude of it ;-for Scripture says, by figure,
five virgins,—and five lamps full of oil and light,—went to a wedding, they carried
them burning;—there were five foolish, their lamps were empty;-those entered
who carried them full,-the bridegroom knew them, and received them joyfully;
-the foolish ones entered not, who brought nothing there.-This is a great signifi-
cation, have it in remembrance.
By the five virgins are understood truly the five senses,-seeing, hearing, talking,
touching, and smelling;-and virginity represents chastity,-and who has that,
shall be welcome to the wedding,—that is, he shall come safely to the Judgment,——
where will be the bridegroom who shall give the great gifts,-that is the Lord God,
who will be in majesty.
And the lamp signifies the soul in this life;—the oil, Christianity; the fire, the
90
[451.
PHILIP DE THAUN.
Ceste entenciun par le formi avum:
Oez le altre nature, sulunc Saint Escripture;
Le gernet qu'il ad en dous parz la tendrat,
Issi le fait cointement, qu'en iver faim la prent.
Hic formica dividit grana, et allegorice dicitur.
T os tu, hom de Dé, ceo est auctorité,
[ET
Tant semence est escrit, si cum Ysidres dit,
En dous la deis departir pur en yver guarir;
Ceo est espiritalement, estoriablement,
Qu'el jur del jugement venges seurement.
Ke par yver entent le jur del jugement;
E pur çeo Saint Pol dit par veir en sun escrit,
"Leis est espirital, e nent corporal;
La lettre occit e dit, e li espirit vit.”
Ceo est dit pur essample, que en aiez remembrance.
Judeus li traiture tant entent de Scripture,
Nent en allegorie, ne seet que signefie.
De formica quod intelligit adoratu quod signat granum
frumenti.
MAIS os tu hum de Dé, entent auctorité,
Joies escripture, e la terce nature
Del furmi, qu'il entent par sun odurement
Quel grain est de furment e que d'orge ensement;
Quant grain d'orge ad truved, J il ad oduret,
Lores se baise atant le furment vait querant ;
Quant l'esspie ad truvet, sus est senes munted,
Prent del grain la flurete, e met la en sa fosette ;
Melz aime la florete qu'il ne fait la paillete.
Hic formica fingitur, et quomodo ascendit super spicam, et
quomodo dividi[t] paleam frumenti, quod intelligitur
allegorice, et quomodo a pulvere frumenti separat.
Spirit of God.-We have this meaning by the ant;-hear the other nature, ac-
cording to Holy Scripture;-the grain which it has it separates in two parts,—
thus it does cunningly, that in winter it may take of it for support.
Hear thou, man of God, this is authority, as much seed as is written, as Isi-
dore saith,-thou shouldest part it in two for support in winter,-that is, spi-
-and
ritually, and historically, that thou come safely at the Day of Judgment;
therefore St. Paul says for truth in his writing,
for truth in his writing, "the law is spiritual, and not
corporeal ;-the letter kills," as he says, "and the spirit lives."-This is said for
example, that you may have remembrance of it.-The traitrous Jew understands
so much of Scripture,-not in allegory; he knows not what it signifies.
But, hear, thou man of God, understand authority, and hear Scripture, and the
third nature-of the ant, that it understands by its smell-which is grain of wheat,
and similarly, which is of barley;—when it has found a grain of barley, and has
smelt it, then it stoops and goes to seek the wheat ;-when it has found an ear,
it mounts wisely upon it,-takes the flour of the grain, and puts it in its hole ;-it.
collects rather the flower than the straw.
476.]
91
THE BESTIARY.
0
HOM de sancte vie, entent que signefie;
Par la lettre entent la paille del furment;
La flur en signefie, sacés, le allegorie ;
E quant nus mustre le estre de cest mue beste,
Que çeo que ele fait à trestut ben retrait,
Li hom meimement en deit prendre esparement.
Hic ostenditur quare formica ordeum non diligit.
E çeo dit escripture, furmi n'ad d'orge cure,
Grant chose signefie, oez le allegorie;
Li orges est pulture à mue creature;
Par orge entendum de erités le raisun.
E
De Salomone, qui ait, "pro frumento dederunt mihi
""
ordeum.
CEO dit Salemun par veir en sa raisun,
“Pur furment me dunerent orge, ki me arerent;
Altresi funt gableres, Dés lur doinst encumbreres!
Pur orge prent furment de sun procein parent,
Qu'il vait suparnant, tost le fait pain querant,
Ne li est pas ami, puis qu'il ad apoveri,
Lores le cuilt en hé, e si l' lat en vilté.
دو
Hic Salomon quemlibet sapientem hominem significat.
SACEZ par Salemun sage gent entendum,
par gablers entent cuveitus e male gent,
E par orge, boisdie, pechez, 7 eresie;
J
Ki volt à Deu plaisir, tricheur deit guerpir,
Fotin, Sabelliun, Donet, Arrianon,
Icist furent erité, si urent mal merité,
Ne creum lur folie, laissum lur eresie.
O man of holy life, hear what it signifies;-by the letter, understand thou the straw
of the wheat;-know that the flower of it signifies the allegory;—and since the
nature of this little animal shows us that what it does leads to all good,-man in→
the same manner ought to take experience.
And what the writing says, that the ant does not care for barley,-has a great
signification; listen to the allegory ;-barley is food to a small creature ;—by bar-
ley, we understand the doctrine of heretics.
And Solomon says for truth in his discourse," For wheat they gave me barley,
who hated me Awise do the triflers, may God give them trouble!—for bar-
ley, he takes wheat from his next kinsman,-whom he takes by surprise, he soon
reduces him to seek his bread, he was not his friend, since he has impoverished
him, then he conceives hatred for him, and looks upon him as a thing that is vile.
Know that, by Solomon, we understand wise people, and by the triflers, are un-
derstood covetous and bad people,—and by barley, vain-glory, sin, and heresy ;-he
who will please God, must desert the deceiver.-Photius, Sabellicus, Donatus,
Arius, these were heretics, and merited ill,-let us not believe in their folly, let
us leave their heresy.
92
[500.
PHILIP DE THAUN.
Est formica a fortitudine et mica nomen accepit.
UNCOR de furmi dit Ysidre en sun escrit,
E ben mustre raisun pur quei furmi ad nun ;
Fort est e porte mie, cest nun signefie;
Il nen est creature de tant breve figure
Ki port de sun endreit tel fais cum il ferait;
Il porte de sun grant de plum sum fais pesant,
Içeo ne pot nent faire cheval ne dromedaire.
Uncor est ceste beste de tanz veziez estre,
Se il plut sur sun forment, gete le fors al vent,
E si il est sain dedenz, dunc le sparnie al tens
Ki en yver vendrat, lores le mangerat.
Est quedam maneries formicarum primum in mundum
canum.
UNCOR Ysodorus de altre furmi dit plus:
En Ethiopie en sunt ki del grain deceu funt;
Uns fluvies iloc est, le grain d'or en nest,
Qu'il à lur pez asemblent, e de gent la defendent,
N'i osent aprismer, prendre ne atucher;
Ki cil furmi mordrunt, meimes le pas murrunt ;
Hom n'i ose aprismer, tant sunt li furmi fer.
Si hum volt de cel or pur faire sun tresor,
Par un engin qu'il funt de l'or grant plenté unt.
Uns ives unt afamées, de nuvel pulainées,
Puis al terz jur truverez un petit decolez
Sur les dos des jumenz lur lient fermement,
Le eve lur funt passer pur de l'or aporter,
E les traient à un prée ki de herbe ad grant plentée;
Li furmi iloc sunt, là ù les yves vunt,
Also Isidore speaks of the ant in his writing,-and shows the reason well why
it is named formica;-It is fortis (strong), and carries mica (a particle), that is
the meaning of the name ;-there is no creature of so small a shape,-which carries、
by its own force so great a burden ;—it carries a burden of heavy lead of its own
size,—this, a horse or a dromedary cannot do. Also, this beast is of so cunning
a nature,—if it rain on its wheat, it throws it out to the wind,—and if it be sound
within, then it saves it to the time,-which will come in winter, when it will
eat it.
Also Isidore speaks further of another ant:-In Ethiopia there are some who
make a mystery of the grain ;-there is a river there, the grain of gold is produced
in it,--which they collect with their feet, and defend it from people, people dare
not approach there, to take or touch it ;-whom these ants bite, they die imme-
diately;-no one dares approach there, the ants are so fierce.-If any one will have
some of that gold to make his treasure of,-by a stratagem they contrive they have
great plenty of the gold.-They keep without food mares which have newly colted,
-then on the third day, as you will find, a little basket-on the backs of the mares
they bind firmly, they make them pass the river to bring the gold,-and draw
them to a meadow which has great plenty of grass, the ants are there where
526.]
93
THE BESTIARY.
Es tros funt lur mucher e les yves charger,
Quant eles sunt saulées, chargie, e trusées,
Par esse le charere s'en repairent arere,
As pulains vunt curant là ù sunt hennissant,
Que li hom hunt lied, juste le eve atachet;
Issi faiterement vunt l'or cele gent.
Est formicaleon invisum anma (sic) formicis.
UNCOR est une beste ki de furmi est maistre,
Formicaleun est, içeo sis nuns est;
De formiz est leun, pur çeo ad si à nun;
Ceo est beste petitete, met sai en la puldrete,
Là ù li formiz vait, forment le fait grant lait;
Mais de ceste raisun ne ferai plus sermun,
Ke or voil cumencer altre dont voil traiter.
De onescentauro, et ejus quid significat.
CEO dit Ysidorus, est honocentaurus,
Ki d'ume ad faiture entresque à la ceinture,
E derere ad facun d'asne, par grant raisun;
Onos en Griu ad nun asne, issi le apeled l'um ;
Oez que signefie beste de tel baillie.
Hic onoscentaurus pingitur, semihomo et asinus; pars
quoque hominis rationabilem creaturam significat, et
pars homini rusticitatem designat, quod ita intelli-
gitur.
HOM quant dit verité à dreit hume est numé,
E asne signefie quant il fait vilainie ;
En pur çeo dit Davi, que hom ne s'entendi,
Amment se preisat quant il le onur laissat;
Ki nie verité asne seit apelé;
the mares go, they make their cells in the basket and load the mares,-when
they are satisfied, charged, and filled, they repair back behind them, they run
to the colts where they are neighing,—which the men have bound and attached
by the river;-thus truly that people get the gold.
There is also a beast which is master of the ant,-it is the formicaleon, that is its
name; it is the lion of ants, whence it is thus named;-it is a very little beast,
puts itself in the dust,-where the ant goes, and does it great outrage;—but of this
matter I will make no more discourse, because I will now begin to treat of an-
other.
Isidore says that there is the onocentaur,-which has the shape of a man down
to the waist,—and behind has the make of an ass, by great reason ;—"Ovos, in Greek,
is the name given to an ass; thus they call it ;-hear what signifies a beast of such
a quality.
Man, when he says truth, is rightly named man,-and ass, signifies, when he does
villany ;—wherefore David says, that man did not attend to himself,—little he va-
lued himself when he left the honour;-who denies verity, let him be called an
94
[549.
PHILIP DE THAUN.
Ke Dés est verité, çeo dit auctorité;
E içeo signefie beste de tel baillie.
Atant fine ma raisun, de altre beste dirum.
Castor se ementulat quando a venatore fugatur, et testi-
culos proicit.
CASTOR de beste est nun que bevere apellun;
Castré seie de sun gré, pur çeo est si numé;
Bont sunt si genitaire, si cum dit Bestiaire,
A metre en medicine; oez cum castor fine.
Quant hom la vait cachant, e de prendre aprochant,
Trenche sa genitaire, quant el ne set que faire,
Gete le li devant, puis si s'en vait fuiant;
Li veneres les prent, ki de çeo ad talent,
Puis lesse ester la beste, ki si est de fer estre,
Se puis le alout cachant, ele vendrait devant,
Son detrès demusterait, e signe li ferait
Que castrée serait, pur nent le chacerait.
Aez en remembrance, çeo est grant signefiance.
Hic venator et castor pingitur, et quomodo testiculos
proicit ante faciem venatoris, et iste venator Diabo-
lum significat, et castor sanctum hominem, et testiculi.
CASTOR en ceste vie saint hume signefie,
Ki luxurie guerpist e le pechet qu'il fist,
Al Diable le lait, ki pur çeo le aie li fait;
Quant Diable ad temptez saint homespruvez,
Ne mal n'i pot truver, lores le leisse ester,
E li hum od Deu vit, si cum mustre l'escrit ;
E tel signefiance castor fait, senz dutance.
Ne voil ore plus traiter, de altre voil cumencer.
De hyena, et ejus natura.
H
YENA est Griu num, que nus beste apellum,
Ceo est lucervere, oler vait e mult est fere;
ass;—the authority says that God is verity;-and that is the signification of this
quality of beast.-So ends my discourse; we will speak of another beast.
Castor is the name of a beast which we call beaver;-it becomes castrated vo-
luntarily, for which cause it has its name ;-its genitories are good, as the Bestiary
says, to put in medicine; listen how the castor effects its end.-When a man
hunts it, and approaches to take it,-it bites off its genitories, when it knows not
what to do,-throws them to him, then flies away;-the hunter takes them, for
they are what he wants, then lets the beast alone, which is of so remarkable a cha-
racter,—if he hunt it again, it comes before him,-shows its hind part, and makes
him a sign-that it is castrated, he would hunt it for nothing.-Keep in remem-
brance that this is a great signification.
The castor signifies in this life the holy man,—who deserts luxury and the sin
which he did,-he leaves it to the Devil, who, on that account, hunts him about;-
when the Devil has tempted and proved the holy man, and can find no evil in
him, then he lets him be,-and the man lives with God, as the writing shows ;—
and such is the signification of the castor, without doubt.-I will treat of it no
more; I will begin another.
Hyena is a name in Greek, which we give to a beast, that is, the stag-wolf; it
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Nostre lai le defend que hom ne l'manjuce nent,
Ne chose à li semblable, orde est e nent cuvenable;
D'iceste en sun escrit que Jeremias nus dit,
Faite ert sa heredité cum sa fosse en malté ;
Et Phisologus de la beste dit plus,
Que male e femele est, pur çeo orde beste.
H
Hyena hic pingitur, que cupidum hominem significat.
YENE signefie, ne lerrai ne l' vus die,
Hume aver cuveitus, ki est luxurius ;
Li deit estre estable, en ben parmainable,
Tel deit estre en nature, si cum dit escripture;
E quant est cuveitus, à femme trait des murs;
Hume est de ferme curage e femme de volage,
E içeo signefie beste de tel baillie.
* ** * ki puis fait pur quei dolt.
UNCORE dit escripture, la beste ad tel nature,
Que el oil ad une pere ki mult est bon e chere ;
Se hum suz sa lange l'at, s'il volt devinerat ;
Or fin cest raisun, altre cumencerum.
L est une bestete, ki ad à nun mustelete,
IL
Dunt nostre lai defent que nen manjucet nent;
E Phisologus de mustele dit plus,
La semence que dune sis males dunt feune,
En sa buche receit, en tel guise conceit;
E quant feunerat, par l'oreille naisterat.
Grant chose signefie, oez le allegorie.
ISSI sunte mainte gent volenterivement,
Ohen le sermun Dé, qu'il unt puis en vilté;
Si l' funt diversement, y escars sunt de gent;
stinks and is very fierce;―our law forbids that we should eat it ;-there is nothing
like it, it is filthy and disagreeable;-Jeremiah says of it in his writing,—his he-
redity was made like its den in wickedness;——and Physiologus says further of the
beast,—that it is male and female, and therefore a filthy beast.
The hyena signifies, I will not omit to tell you,—a man covetous of wealth, who
is luxurious;—he ought to be firm, and persisting in good,—such he ought to be
in nature, as the writing says; and when he is covetous he imitates the manners
of a woman;—a man is of steady mind, and a woman changeable, which is the
signification of a beast of this quality.—
who afterwards does that for
which he grieves.
•
Scripture says also, the beast has such a nature,-that in its eye it has a stone
which is very good and dear;-if a man has it under his tongue, if he choose, he
will divine;-now ends this discourse; we will begin another.
There is a little beast which is named mustele, of which our law forbids us to
eat;—and Physiologus says further of the mustele, the seed which the male gives
of which it bring forth young,—it receives in its mouth, and conceives in that
manner;—and when it will bring forth young, it will be born by the ear.-That
has a great signification; listen to the allegory.
Thus are many people voluntarily ;-they hear the word of God, and afterwards
hold it in contempt;-and they do it diversely; and are niggards of people ;-he
who hears it by the mouth, returns it by the ear ;-he who has it by the mouth,
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PHILIP DE THAUN.
Ki par buche l'entent par l'oreille le rent;
Icil ki par buche ot, par le oreille dit mot.
Ceo est del serf pullent, ki cuntre Deu se prent,
Ki fait cuntre nature, si cum dit escripture.
ET uncor est une beste ki de gent mustre estre,
Asidam l'apelum, si ad itel facun,
De cameil dous pez ad, d'oisel dous eles ad,
Halt ne vole nent, juste terre s'estent.
Ysayas dit d'icest en sun escrit,
El cel conuist sun tens, quant ele pundrat tut tens,
Ben set que pundre dait, quant une steile vait,
Vigilia ad nun le steile dunt parlum,
En Jungnet chascun an se aparist, senz engan;
Lores asida, quant cele steile verat,
Une fosse ferat ù eles ses os poindrat,
Là ù sablun serat, de içeo les cuvererat ;
Si tost cum çeo ad fait, ublie les si's lait,
E del chal del sablun del soleil, par raisun,
Li of eschaferunt, e oisel en isterunt;
Issi venent à vie; grant chose signefie.
SACEZ icest oisel nus mustre essample bel:
Issi fait hom sened que Dés ad espired;
Ses aus guerpist en terre pur l'amur Deu conquere,
Celui ki l'engendrat, la mere ki le portat,
Tuz ces de sun linage, tant est de sainte curage,
Si cum funt saint canonie, ermite, e saint monie;
E cel merite averunt de tut le ben qu'il funt,
Si cum la beiste fait quant il ses oiseilz laist
E cist laissent al mort ensevelir le mort,
Ki guerpissent le munt, les richeises qu'il unt,
says not a word by the ear.-That is said of the stinking servant, who opposes
God, who acts against nature, as the writing says.
There is also a beast which is of elegant appearance, -we call it asida, and it is
of the following form,-it has two feet of a camel, and two wings of a bird,—it does
not fly high, it continues near the earth. And Isaiah says of it in his writing,-By
the heaven it knows its time always when it will lay,-it knows well that it is about
to lay, when there goes a star,-the star of which we speak is called Vigilia,—it
appears in the July of each year, without fable;-then the asida, when it shall see
this star,-will make a hole where it shall lay its eggs,-where there shall be sand,
with that it will cover them;-as soon as it has done that, it forgets and leaves
them,—and of the warmth of the sand by the sun, of a certainty,—the eggs will
become warm, and the birds will issue from them;-thus they come to life; it sig-
nifies a great thing.
Know, this bird shows us a good example :-thus does the wise man whom God
has inspired; he leaves his eggs on the earth to obtain the love of God,-him
who begat him, the mother who bore him,-all those of his lineage, he is of so
holy a mind, as do the holy canons, the hermits, and the holy monks;—and that
merit they will have of all the good which they will do,-as the beast does when it
leaves its young birds;-and these leave to the dead to bury the dead,-who
leave the world, and the riches which they have,-have hope to reign in heaven,
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El ceæl unt esperance de regner senz dutance.
Dés doinst à tute gent cest signefiement!
Nen voil ore plus traiter, altre voil cumencer.
[GR]YLIO est bestete fait cumme la serete,
De li dit Salemun, qu'en reial maisun
Deit estre e converser, pur essample duner;
E Phisologus de la beste dit plus,
Que ele est de tele nature, si el vent par aventure
U fu ardant serat, seines le steindrat,
Tant est freide la beste, e si est de tel estre,
Feu arder ne purrat ù ele enterat,
Ne encumbrer n'avendrat en lui ù ele serat:
Ceo est signefiance, aiez en remembrance.
BESTE de tel baillie tels homes signefie
Cum fud Ananias, e cum fud Azarias,
E cum fud Misael, ki Deu servirent bel;
Cist trei del fu ardant eissire [n]t de li loant,
Si cum Davi nus dit par veir en sun escrit;
E Saint Pol en verté dit que li feel Dé
Par sul fai surmuntouent fu, e liuns justisouent;
Ceo est l'entendement; ki fait ad sulement,
Jà de fu mal ne averat, ne enfern ne l'arderat ;
Li saint hum vit de fai, si cum dit nostre lai.
Ysayas dit par veir en sun escrit,
Li sainz hom ki faid ad, par mi fu passerat,
Jà mal ne li ferad, ne pail n'i bruiserat.
Ceste beste numum uncor un altre nun,
Salamandre est dit, si cum truvum escrit,
En pumers solt munter, pumes envenimer,
el puiz ù charat l'eve envenimerat;
Or fine cest raisun, altre cumencerum.
without doubt.-May God give to all people this meaning!-I will not treat more
of it, I will begin another.
[Gr]ylio is a little beast made like a lizard,—of it Solomon says, that in a king's
house-it ought to be and to frequent, to give example ;-and Physiologus says fur-
ther of this beast,—that it is of such a nature, if it come by chance-where there
shall be burning fire, it will immediately extinguish it,-the beast is so cold, and
also it is of such a quality,-fire will not be able to burn where it shall enter,—
nor will trouble happen in the place where it shall be:-That is a signification;
keep it in memory.
A beast of such quality signifies such men-as was Ananias, and as was Azarias,
-and as was Misael, who served God fairly;-this three issued from the fire
praising God,—as David tells us of a truth in his writings ;-and as Saint Paul in
truth says that the faithful of God-by faith alone overcame fire, and gave law to
lions;―This is the meaning; he who has faith only,-will never have hurt from
fire, nor will hell burn him;-the holy man lives by faith, as our law says.-And
Isaiah says of a truth in his writing, the holy man who has faith, shall pass through
the midst of fire,-it will never do him any hurt, nor will it bruise a straw there.
This beast we name also by another name, it is called salamander, as you find
written,-it is accustomed to mount into apple-trees, poisons the apples,-and
in the well where it shall fall it will poison the water;-now this discourse ends;
we will begin another.
H
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PHILIP DE THAUN.
[S]ERENA en mer ante, cuntre tempeste cante,
E plure en bel tens, itels est sis talens;
E de femme ad faiture entresque la ceinture,
E les pez de falcun, e cue de peissun.
Quant se volt dejuer, dunc chante alt e cler;
Si dunc l'ot notuners ki naiant hat par mers,
La nef met en ubli, senes est endormi;
Aiez en remembrance çeo est signefiance.
SERAINES ki sunt, richeises sunt del mund;
La mer mustre cest mund, la nef gent ki i sunt ;
E l'aneme est notuner, e la nef cors que dait nager;
Sacez maintes faiez funt li riche ki sunt el mund
L'anme el cors pecher, çeo nef e notuner
L'anme enpechet dormir, ensurquetut perir.
L'
ES richeises del munt mult grant merveil funt,
Esparolent, e volent, par pez prennent, e noent ;
Par çeo del falcun les sereines peignum
Li riches hom parole, de lui la fame vole,
E les poveres destreint, e noe quant le faint.
SERENE est de itel estre, qu'il cante en tempeste;
Ceo fait richeise el mund, quant riche hom çeo funt,
Ceo est canter en tempestes quant riches est sis maistres,
Que hum pur li se pent ocit à turement.
La sereine en bel tens plure e plaint tut tens;
Quant hume dune richeise, e pur Deu la depreise,
Lores est bel ore, e la richeise plure.
Sacez çeo signefie richeise en ceste vie.
NE beste truvum que elefant apelum ;
UNE
D'icest en sun escrit Phisologus dit.
Siren lives in the sea, it sings at the approach of a storm, and weeps in fine
weather; such is its nature;-and it has the make of a woman down to the waist,
-and the feet of a falcon, and the tail of a fish.-When it will divert itself, then
it sings loud and clear;-if then the steersman who navigates the sea hears it,
-he forgets his ship, and immediately falls asleep ;-remember that this has a
meaning.
The sirens are riches of the world; the sea shows this world, the ship the
people who are in it ;—and the soul is the steersman, and the ship the body which
ought to swim;-know that many times the rich who are in the world make-the
soul sin in the body, that ship and steersman—the soul hinders from sleeping, and
furthermore from perishing.
Riches of the world effect great wonders, they talk, and fly, take by the feet,
and drown ;-for this we paint the sirens with falcon's feet;-the rich man talks,
the fame of him flies,-and distrains the poor, and drowns when he fascinates
him.
The siren is of such a nature, that he sings in the storm;-so do riches in the
world, when the rich man does this,—that is to sing in the tempest when the rich
man is his master,-that man for him pains himself and kills himself with torture.
—The siren in fair weather weeps and complains always;-when a man gives riches,
and sets them at small account for God's sake,-then it is fair weather, and the
riches weep.—Know that is the signification of riches in this life.
We find a beast which we call elephant ;--Physiologus speaks of it in his wri-
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1
Ele est beste entendable, nent suvent founable ;
E quant cel tens vendrat que ele founerat,
Dunc vait en orient, sa femele od sai prent,
Tresque al Parais ù hume fud primes mis;
Iloc uns arbres est, mandragona ceo est,
Del fruit primerement la femele enprent,
Pur sun male enginner, e si l'en fait manger;
Quant del fruit manjet unt, lores se conjundrunt,
Lur volenté ferunt, par quei il founerunt.
La femele conceit, si cum femele deit,
Pur creme de dragun, feune sun feun
*
En une eve parfunde, tresque à sun ventre l'unde;
Si fors de l'eve esteit, li draguns le prendrait,
Tut vif le mangerait, u senes le ocirait.
Li males i serat, sun feun guarderat,
Pur creme del dragun là guarde sun feun.
Aiez en remembrance, çeo est grant signefiance.
BESTES de tel baillie Eve Adam signefie,
Ki el saint Parais terrestre furent mis,
U li serpent entrat ki primes les temptat,
Par le fruit del pumer que il lur fist manger,
Sur le fens de Dé, e ultre sa volenté;
Primes Eve en mangat, e puis ad Adam dunat :
Tut ensement funt ces bestes en cest mund,
Ki remembrent le fait de l'ancien forfait
Que Eve Adam firent, que puis en mer chairent,
J
E puis engendrerent, e lur peché plurerent.
ER cest mund signefie sulunc allegorie;
E nus emes feun, e Diables dragun ;
En mer sunt tempestez, pluies, e mals orez,
ting.—It is a beast of understanding, and does not often breed,—and when the
time shall come that it will breed,-then it goes to the east, takes its female with
it,-to Paradise where man was first placed; there there is a tree, it is the man-
dragora;—the female first takes of the fruit,-to seduce her male, and makes him
eat of it ;-when they have eaten of the fruit, then they couple,-do their will, by
which they will breed.-The female conceives, as a female ought;-for fear of the
dragon, she brings forth a young one-in a deep water, the water being up to her
belly; if it were out of the water, the dragon would take it,—would eat it all
alive, or would kill it immediately.-The male will be there, he will guard his
young one,—for fear of the dragon he guards there his young one. Have in re- ✔
membrance; that is a great signification.
tat
911
A beast of this quality signifies Eve and Adam,-who were placed in the holy
terrestrial Paradise,-where the serpent entered which first tempted them-hy the
fruit of the apple-tree which he made them eat,—in spite of the order of God, and
against his will;-Eve ate of it first, and then gave to Adam :-just so do these
beasts in the world,-which keep in memory the fact of the ancient crime-which
Eve and Adam did, who fell afterwards into the sea,-and then engendered, and
wept for their sin.
Sea signifies this world according to the allegory;-and we are the young ones,
and the Devil the dragon :-in the sea are tempests, rains, and bad weather;-so
H 2
Uor M
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PHILIP DE THAUN.
Ensement enz el munt ire, plur, gent çeo funt;
Pur çeo preiad Davi en sunt Salterii,—
"Fai mai salf, Sire Dé, de mer de tempesté !"
Quant Diables out fait que Adam fud sustrait
De sun saint Parais, ù ert furmé e mis,
Grant enjurie aveit que hom aver deveit
Le lui dunt trebuchat par orguil qu'il pensat,
Pur çeo volt exiller Adam sa mulier;
Mult fist Adam guere, sun fiz ocist en terre;
E pur çeo li Fiz Dé vint de sa majesté,
E pur hom charn prist, en grant peine se mist,
Puis dunat à sa gent à tuz ferm fundement;
Sur pere nus asist, à praier nus aprist,
E sur pere se sist, sa ureisun escrist,
Pere signifie, ne larrai ne l' vus die,
Ferm estabilité ù Dés nus ad posé;
Quant dimes sa ureisun, Pater noster disum ;
E si devum urer Jhesu Christ aurer,
Quant par sa passiun avum redemptiun.
ET Phisiologus de l'elefant dit plus,
La ù l'os en ardrad, u le peil bruillerat,
De l'hodur ki❜n istrat le serpent cacerat,
E venim e ordure, itels est sa nature
Si faiterement sunt surmunté serpent,
E venim e vermine, çeo dit letre divine,
Par les overes de Dé e par sa pousté.
:
De factura elephantum et virtute, et quomodo capiuntur.
ET Ysidres nus dit, ki le elefant descrit,
Grant sunt à desmesure, e de bucs unt faiture,
E les denz qu'il unt tut d'ivoire sunt;
in the world anger, lamentation; people make it ;-therefore prayed David in his
Psaltery,-"Make me safe, Lord God, from the tempestuous sea!"-When the Devil
had caused Adam to be withdrawn-from his holy Paradise, where he was formed
and placed, it was a great mortification to him that man was to have-the place
from which he fell by the pride of his thought, therefore he wished to exile
Adam and his wife ;-he made great war on Adam, slew his son on earth ;-and
for that the Son of God came in his majesty,—and took flesh for man, put himself
in great pain, then gave to his people, to all, firm foundation,-placed us on a
stone, taught us to pray,-and placed himself on a stone, wrote his prayer,-
stone signifies, I will not omit to tell you,-firm stability where God has placed
us;-when we say his prayer, we say Pater noster ;-and so we ought to pray, to
adore Jesus Christ,-since by his passion we have redemption.
And Physiologus says further of the elephant, there where the bone shall be
burnt, or the hair shall be singed, the smell which will issue from it will drive
away the serpent,-and poison and ordure, such is its nature;-thus truly are
overcome the serpent, and poison and vermin, (the divine letter says so),-by
the works of God and by his power.
And Isidore, in his description of the elephant, tells us,-that he is beyond mea-
sure great, and has the shape of goats,-and the teeth which he has are all of ivory;
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;;
Un castel porterait, si sur sun dos estait
Si ad entendement e grant remembrement:
Es jambes par nature nen ad que une jointure,
Il ne pot pas gesir quant il se volt dormir,
Ke si cuchet estait par sei nen leverait;
Pur çeo li stot apuier, el lui del cucher,
U à arbre u à mur, idunc dort aseur.
E le gent de la terre, ki li volent conquere,
Li mur enfunderunt, u le arbre enciserunt;
Quant li elefant vendrat, ki s'i apuierat,
La arbre u le mur carrat, il tribucherat;
Issi faiterement le parnent cele gent.
Sacez li elefant quant il vunt en saltant,
La femele en verté sun fiz ainz qu'il sait né
Deus anz le porterat, en ver se conceverat,
E treis cenz anz viverunt, en Ynde Majur sunt.
De mandragora, et ejus natura, et quid valet, et quomodo
cognoscitur.
IL dit de mandragora, que tels dous racines ad,
CIL
K'itels faitures unt cum hume e femme sunt;
La femele racine à femme e meschine;
La femele est fuillue cum fuille de laitue;
Li male fuilluz rest si cum la beste est.
Par engin est cuillie, oez en quel baillie.
Homo qui eam vult colligere.
HOM ki la deit cuillir, entur la deit fuir,
Suavet belement qu'il ne l'atuchet nent;
Puis prenge un chen lied, à li sait atachet,
Ki ben seit afermée, treis jurs ait junée,
-he will carry a castle, if it were on his back;—and he has understanding and
great memory:-in his legs by nature he has only one joint, he cannot lie down
when he wants to sleep,-because if he were laid down he could not rise by hini-
self;—therefore he is obliged to lean instead of lying down—either against a tree or
a wall, then he sleeps safely.-And the people of the land, who want to catch him,
—will undermine the wall, or cut a slit in the tree;—when the elephant shall
come, who will lean against it, the tree or the wall will fall, and he will tumble
down ;-thus truly that people catch him.-Know, the elephants when they go
with young,—the female in truth her son before it be born-carries two years; she
will conceive in spring ;-and they will live three hundred years; they are found in
India Major.
He (Isidore) says of the mandragore, that it has two roots,-which have the
make of man and woman;-the female root resembles woman and girl,-the female
is leaved like a leaf of lettuce ;-the male remains leaved as the beast is (i. e. has the
leaves peculiar to the plant).—It is gathered by a stratagem; listen in what manner.
The man who is to gather it must fly round about it,-must take great care that
he does not touch it;-then let him take a dog bound, let it be tied to it,-which
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PHILIP DE THAUN.
E pain li seit mustrez, de luinz seit apelez;
Li chens à sai trarat, la racine rumperat,
un cri geterat, li chens mort encharat
Pur le cri qu'il orat; tel vertu cel herbe ad,
Que nuls ne la pot oir, sempres n'estoce murrir.
E se li hom le oait, enes le pas murreit :
Pur çeo deit estuper ses orailes, e guarder
Que il ne oi le cri, qu'il morge altresi,
Cum li chens ferat ki le cri en orat.
Radix mandragore contra omnes infirmitates valet.
KI ad ceste racine, mult valt à medicine;
De trestut enfermeté pur trametre saint [é],
Fors sulement de mort, ù il n'ad nul resort.
N'en voil ore plus traiter, altre vol cumencer.
Aspis est quoddam genus serpentis obturantis aures suas
ne incantatores audiat.
ASPIS est un serpent ki signefie gent,
Cointe est e veziez, e de mal enseignez ;
Quant il aparceit gent ki funt enchantement,
Ki volent encanter, prendre, enginner,
Les oreilles que il ad tresben estuperat,
L'un à terre apreinderat, en le altre mucerat
Sa cue fermement, que ele en n'ot nent:
Grant chose signefie, ne larrai ne l' vus die.
Aspis hic pingitur, et quomodo obturat aures.
DE itel manere funt la riche gent del mund;
ᎠᎬ
L'une oraille unt en terre pur richeise conquere,
L'atre estupe pechet, dunt il sunt enginnet:
Par cue de serpent entent pechez de gent.
has been close shut up and has fasted three days,—and let it be shown bread, and
called from afar ;-the dog will draw it to him, the root will break,-it will send
forth a cry, the dog will fall down dead at the cry which he will hear; such
virtue this herb has, that no one can hear it but he must always die. And if the
man heard it, he would directly die therefore he must stop his ears, and take
care that he hear not the cry, lest he die,-as the dog will do which shall hear
the cry.
When one has this root, it is of great value for medicine;-for it cures of every
infirmity,-except only death, where there is no help.-I will say no more about it,
but will begin another.
Aspis is a serpent which signifies people;—it is cunning and sly, and aware
of evil;-when it perceives people who make enchantment,-who want to enchant,
take, and ensnare it, it will stop very well the ears it has,-it will press one
against the earth, in the other it will stuff-its tail firmly, that it hears nothing of
it. This signifies a great thing, I will not omit to tell it you.
In this manner do the rich people of the world;-one ear they have on the earth
to obtain riches,-the other sin stops up, by which they are ensnared :-by the
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Riche hom volt çeo qu'il vait, sait à tort u à drait;
Puis que tolait l'averad, almone ne ne frat,
Ne pited ne li prent de mal faire à la gent,
Ne volent devoir ne faire sum plaisir;
Un jur uncor verunt que il caitif lorunt,
Al jur del jugement, dunc lorunt li dolent
Ki en enfern irunt, que il deservi averunt.
Itel signefiance fait aspis senz dutance.
Yas Grece, venenum dicitur Latine.
AS en Griu venim est, dunt aspis nomen est;
E le envenime a fort, par çeo trait gent à mort.
Plusurs guiveres sunt, ki serpent sunt de munt;
Diverses unt natures, e diverses pointures,
Qui il alquantes poindrunt, enes le pas murunt;
E alquant enflerunt, puis à lunc tens murrunt;
Alquant seillerunt, e par ardur murrunt;
Alquant sanc beverunt d'icels ke eles poindrunt;
Ceo est Cleopatras, ki sage fut des arz,
Reine ert apellée de Egypte la cuntrée,
Cestes merveilles fist, à ses traianz les mist,
E tant fort le aleiterent, que le sanc ensucherent,
Morte en fud la reine; atant la raisun fine.
Hæc sunt animalia, gentes designantia, per eorum opera;
et ut quæque propriam conservat maneriam, sic et
homo gratiam, et sequentes bestie, sub demonis specie,
referuntur congrue.
De serra, et ejus natura, quid significat.
SERRA est beste de mer, eles ad pur voler,
E teste ad de liun, e cue ad de peissun;
tail of the serpent is understood the sins of people. The rich man will have what
he sees, be it with wrong or with right;-after he shall have taken it, he will not
do any alms, nor has he any compunction to do people injury,-if they will not
owe and do his pleasure;-yet they will see a day when the caitiffs shall wail,-at
the Day of Judgment; then the wretches will wail-who will go into hell, which
they have deserved.-This is the signification of the aspis without doubt.
As in Greek is venom, from whence the name aspis is derived;—it has a strong
venom, by which it draws people to death.-There are several vipers, which are
serpents in the world;-they have divers natures, and divers ways of stinging,-
for they will sometimes sting, and the persons will die immediately,—and some-
times they will swell, and then after a long time will die ;-sometimes they will
dry up and die by burning;-sometimes they will take the blood of those whom
they shall sting;-as was the case with Cleopatra, who was wise in the arts,—she
was called queen of the country of Egypt;—she did this wonder, she put them to
her teats,—and they milked her so hard that they sucked out the blood;―the queen
died of it; so the discourse finishes.
Serra is a beast of the sea; it has wings to fly,-and it has the head of a lion,
104
[826.
PHILIP DE THAUN.
Quant veit nés en mer halt, si se leve en halt,
A la nef fait grant laid, ke devant le nef vait,
E si retent le vent que ele n'en ad nent,
Ne la nef en tant de ure de nent ne pot cure:
Quant la beste içeo fait, se[s] eles à sei trait
Quant ne pot surmunter, la nef laisse aler,
Lores se plunge en mer pur peissun devurer;
La nef s'en vait nagant, qui ele alout nuisant;
E içeo demustrum el furme que parnum.
Hic serra et pisces et naves et mare pinguntur, et serra
significat Diabolum, et pisces significant animas.
Significat et navis corpus hominis, et mare mundum sig-
nificat.
SERRA en ceste vie Diable signefie;
E la mer, çeo est mund; la nef, gent ki i sunt;
E saint aspirement entendum par le vent.
Quant serra nef susprent, dunc li sustrait le vent;
Isi Diable gent tolt saint espirement;
Quant il oent sermun e predicatiun,
Ne l'volent esculter, volent le desturber;
Diable ceo lur fait, Saint Espirit lur sustrait;
Pur çeo dit Damne-Dé as suens en verté,
“ Icil ki sunt de Dé oent le sermun desiré.”
N'EST gueres hom mortals ki ne penst ben e mal;
Quant est en mal pensé, serra l'ad dunc serré;
Quant hom à ben repaire, serra ne l' pot meffaire ;
Quant ne pot saint tempter, ne à mal tresturner,
Dunc se plunge en mer pur peisun devorer;
Ceo que
il se met el munt, humes prent e confunt
Que il trove en mal, en pechet criminal,
Cum serra le peissun; çi fine la raisun.
and the tail of a fish ;-when it sees ships on the deep sea, it rises aloft,-it does the
ship great injury, as it goes before the ship,—and holds off the wind so that it has
none,—nor can the ship all that time run on at all : when the beast does that, it
has its wings extended;-when it cannot move in the air, it lets the ship go,-
then it plunges into the sea to devour the fish ;-the ship goes floating away, which
she was injuring;-and that we show in the form which we take.
Serra in this life signifies the Devil;-and the sea, that is the world; the ship,
the people who are in it;-and we understand holy inspiration by the wind.-
When serra surprizes the ship, then it withdraws from it the wind;-so the Devil
takes from people holy inspiration;-when they hear sermon and preaching,—they
will not listen to it, but will interrupt it ;-the Devil does it to them, he withdraws
the Holy Spirit from them;-therefore said the Lord God to his people in truth,
"They who are of God hear the desired speech."
There is hardly a mortal man who does not think well and ill;-when he is in
evil thoughts, then serra has seized upon him;-when man returns to good, serra
cannot injure him ;-when he (the Devil) cannot tempt the holy man, nor turn
him to evil, then he plunges into the sea to devour the fish ;—that is, he puts
himself in the world; he takes and confounds men-whom he finds in evil, in cri-
minal sin,—as serra does the fish; here ends the discourse.
امد همراز
853.]
105
THE BESTIARY.
De hericione et ejus natura, qui Diabolum significat.
OEZ del herizun, que par lui entendum.
Phisologus dit de lui en sun escrit,
Fait est cum purcel, espinuse de la pel,
El tens de vendenger, lores munte el palmer
Là ù la grape vait, la plus meure seit,
Si 'n abat le raisin, mult li est mal veisin ;
Puis del palmier decent, sur les raisins s'estent,
Puis desus se volupe, ruunt cum pelote;
Quant est tresben charget, les raisins enbrocet,
Eissi porte pulture à sez fiz par nature;
Ceo est grant signefiance, aiez en remembrance.
PA
Hic hericius pingitur.
AR le vigne entendum hume, par grant raisun ;
le grape entent aneme veraiement;
E par
E par
le hericun Diable entendum;
Par le raisin entent bunté de aneme ensement.
Sacez que li malfé à hume tolt bunté
E joie en l'autre vie, çeo est allegorie,
E çeo dit Bestiaire, un livre de gramaire.
GULPIS de beste est nun, que gupilz apellum ;
Gupilz est mult livrié e forment vezié;
Quant praie volt conquere, met sai en ruge terre,
Tut s'i enpuldrat, cum mort se girat,
Là gist gule baée, sa lange ors getée;
Li oisel ki la veit, quide que mort seit,
Al gupil vent volant là ù fait mort semblant,
Lores li volt manger, si la prent à bechieer,
En la buche li met sun chef e sun bech,
Hear of the hedgehog, what we understand by it.-Physiologus says of it in his
writing,―it is made like a little pig, prickly in its skin,-in the time of wine-harvest
it mounts the tree-where the cluster of grapes is; it knows which is the ripest,—
and knocks down the grapes, it is a very bad neighbour to it ;-then it descends
from the tree, spreads itself out upon the grapes, then folds itself up upon them,
round like a ball;-when it is well charged, and has stuck its prickles into the grapes,
-thus by kind it carries food to its children;-that is a great meaning; keep in
remembrance.
By the vine we understand man, very rightly;—and by the cluster of grapes
truly is understood the soul;-and by the hedgehog we understand the Devil;-
by the grape we understand equally the goodness of the soul.-Know that the De-
vil takes from man goodness-and joy in the other life; that is allegory ;-and that
says the Bestiary, a book of science.
Vulpis is the name of a beast, which we call fox ;-the fox is very sly and very
cunning; when it will catch its prey, it puts itself on red earth,-will powder itself
over with it, and will lie down as dead, then it lays with its mouth gaping open,
its tongue hanging out;—the bird which sees it thinks that it is dead,—it comes
flying to the fox where it pretends to be dead,—then it will eat it, and takes to v
pecking it ;-in its mouth it puts its head and its beak, the fox takes it with a
106
[880.
PHILIP DE THAUN.
Li gupilz en eslure li oisel prent e devure;
Aez en remembrance çeo est grant signefiance.
LI gupilz signefie Diable en ceste vie ;
A gent en carn vivant demustre mort semblant,
Tant que en mal sunt entré, en sa buche enferré,
Dunc les prent en eslure, si's ocit e desvure,
Si cum li gupilz fait li oisel quant l'a atrait.
E Davi en verté dit, cil ki mort pur Dé
"En main de glaive irunt, de gupil parsevrunt;"
E Erode en verté à gupil fud esmé;
E Nostre Sire dit par veir en sun escrit,
“Dites à la gupille qu'il fait grant merveille;"
A la terre fait lait des fosses que ele i fait;
Par terre entendum homo par grant raisun;
par fosse peché, dunt hume est enginné,
Que Diable i fait, par quei hom à sei trait.
Ne voil ore plus traiter, altre voil cumencer.
ONAGER par raisun asne salvage ad nun;
E
D'icest en sun escrit Phisologus dit,
Quant Marz ad en sun curs parfait .xx. e .v. jurs,
Lores cel jur del mais rechane duze faiz,
E la nuit ensement, par cest ordenement,
Que icele saisun est equinoctium,
Ceo est que nuit e jur est d' vele longur;
Par duce fait qu'il fait sun rechan e sun brait,
Mustre que nuit jur duze ures unt entur.
Li asne est marri lores quant fait sun cri,
Que la nuit e le jur unt vele lungur ;
Melz aime la lungur de la nuit que del jur.
Or oez senz dutance de çeo signefiance.
jump, catches and devours the bird :-have in remembrance, this is a great signi-
fication.
The fox signifies the Devil in this life;-to people living in the flesh he shows
semblance of being dead,―till they are entered into evil, caught in his mouth,-
then he takes them by a jump, and slays and devours them,-as the fox does the
bird when he has allured it.-And David in truth says, "They who die for God-
will go into the hand of the sword, following the fox;"-and Herod in truth was
likened to the fox;-and Our Lord said for truth in his writing,-"Say to the fox
that it does a great marvel ;"—to the earth it does mischief by the holes which it
makes there;-by earth we understand man, with great reason;-and by the hole,
sin, by which man is ensnared,-which the Devil makes there, by which he draws
man to him. I will discourse no more of it, but will begin another.
Onager by right is named the wild-ass;-of it Physiologus says in his speech,-
when March in its course has completed twenty-five days, then that day of the
month he brays twelve times, and also in the night, for this reason,-that that
season is the equinox, that is, that night and day is of equal length;-by the
twelve times that it makes its braying and its crying,―it shows that night and day
have twelve hours in their circuit.-The ass is grieved when he makes his cry,-
that the night and the day have equal length;-he likes better the length of the
night than of the day.-Now hear without doubt the signification of this.
4
910.]
107
THE BESTIARY.
ONAGER signefie Diable en ceste vie;
.
E par Marz entendum tut les tens que avum,
Ke en cel saisun tut fist Dés par raisun,
E çeo trovent devin li saint en Genesin
Dés jur numat luur, e la nuit tenebrur;
Par le jur entendum bone gent par raisun,
Ki en luur irrunt, e od Deu regnerunt;
J par nuit entendum ces qui erent Nairun;
E par ures entent le numbre de la gent.
E quant Diable sent que decreissent sa gent,
Cume les ures funt ki enz en la nuit sunt,
Puis l'equinoctium vernal que en Marz avum,
Dunc cumence à crier, forement à guaimenter,
Cum li asnes fait ki rechane e brait.
ET equinoctium çeo est demustreisun,
Que aprof le vivement senz nul redutement
Pareis ert senz fin y enfern velin.
Aez en remembrance, çeo est signefiance.
LI singe par figure, si cum dit escripture,
Ceo que il vait contrefait, de gent escar hait ;
E quant il est iret senes est merguillet;
E les feuns qu'il ad, ces ki plus chers averat,
Devant sei porterat, ces que il arrad,
A sun dos les lairad; signefiance i ad.
LI signe senz dutance de Diable ait semblance;
Il est feus e veins, de mals faiz echivains;
Il escharnist la gent que il en mal suprent,
E issi merguillerat celui ki l' servirat,
Devant sei les metrat en enfern ù irat,
E à sun dos lairad bons humes que arrat,
Ceo est, od Deu remaindrunt; Dés tel grace nus doinst!
Onager signifies the Devil in this life;—and by March we understand all the time
we have,—since at this season God made all things, by right,—and that the holy
theologians find in Genesis;-God named the light day, and the darkness night;-
by the day we understand good people, by right,-who will go in light, and will
reign with God;-and by night we understand those who were Neros;-and by
hours we understand the number of people.-And when the devil perceives that
his people decrease, as do the hours which are in the night,-after the vernal
equinox which we have in March, then he begins to cry, to deplore greatly,—as
the ass does which brays and cries.
And the equinox is to show-that after this life, without any fear,-Paradise will
be without end, and hell equally.-Bear in remembrance, this is the signification.
The monkey by figure, as the writing says,-counterfeits what it sees, it mocks
people;--and when it is angry, immediately it is misled;-and the young ones it
has, those which it will have most dear,—it will carry before it ;-those which it
will hate,-it will leave them at its back; there is a meaning in it.
The monkey without doubt resembles the Devil;-he is false and vain, fond of
evil deeds ;—he mocks the people whom he surprizes in evil,—and thus misleads
him who will serve him,—he will place them before him in hell where he will
go,
--and will leave at his back the good men whom he will hate,—that is, they will
remain with God; may God give us such grace!
108
[941.
PHILIP DE THAUN.
CETUS çeo est mult grant beste, tut tens en mer converse;
Le sablun de mer prent, sur sun dos l'estent,
Sur mer s'esdrecerat, en pais si esterat.
Li notuners la veit, quide que ille sait,
Iloc vait ariver sun cunrei aprester.
Li balain le fu sent e la nef e la gent,
Lores se plungerat, si il pot, si's neierat.
Cetus hic pingitur, et quomodo sustinet navem, et gens, et
quomodo pisces intrant in os ejus. Cetus Diabolum
significat, et navis corpus hominis, et nauta animam,
et arene maris divicias hujus mundi, et pisces animas.
I cetus Diable est, e la mer cest mund est;
L'
E les graveles sunt les richeises del mund;
E le anme, notuner; cors, nef k'il deit guarder;
E li fuis est amur, que hume aime sun or,
Sun or e sun argent, quant çeo Diable sent,
E melz seur serat, lores le neierat.
E
CEO dit escripture, cetus ad tel nature,
Que quant il volt manger, cumence a balier
y el baliement de sa buche odur rent,
Tant suef e tant bon que li petit peissun,
Ki l'odur amerunt, en sa buche enterunt,
Ilores (sic) les ocirat, issi les transgluterat ;
E Diable ensement strangluerat la gent,
Ki issi le amerunt, que en sa buche enterunt.
Içeo dit Bestiaire, un livre de gramaire.
PERDIX de oisel est nun, e pur ceo ad tel nun,
Que pert sa nureture, oez en quel mesure.
Perdix altre deceit, quant altrui os vait,
Se ele pot si's emblerat, en sun ni les metrat,
Cetus is a very great beast; it lives always in the sea ;-it takes the sand of the
sea, spreads it on its back, raises itself up in the sea, and will be in tranquillity.
The sea-farer sees it, thinks that it is an island,-goes to arrive there to prepare his
meal.---The whale feels the fire and the ship and the people, then he will plunge,
if he can, and will drown them.
The cetus is the Devil, and the sea is the world;-and the sands are the riches
of the world;—and the soul, the steersman; the body, the ship which he ought to
keep-and the fire is love, because man loves his gold, his gold and his silver;
when the devil perceives that, and he shall be the more sure, then he will drown
him.
And this says the writing, cetus has such a nature,-that when he wants to eat,
he begins to gape, and the gaping of his mouth sends forth a smell,--so sweet
and so good that the little fish,-who will like the smell, will enter into his mouth,
-and then he will kill them, thus he will swallow them ;-and similarly the Devil
will strangle the people,-who shall love him so much that they will enter into
his mouth.-This saith the Bestiary, a book of science.
Perdix is the name of a bird, and therefore it has the name,-because it loses its
brood, hear in what measure.- -One perdix deceives another, when it sees the eggs
of another,if it can it will steal them, it will put them in its own nest,-then it will
Milton
967.]
109
THE BESTIARY.
Lores les cuverat, e tant les nurirat,
Que il porrunt ben manger, voler, e os purchacer ;
Se dunc oent lur pere, ù la voiz de la mere,
Par le voiz entendrunt que de lur linage sunt,
Icés deguerpirunt ki nuriz les averunt;
Pur çeo melz valt nature, que ne fait nureture;
E çeo en sun escrit Jeremias nus dit:
La perdix crierat, e si asemblerat
Ceo que altre cuvat, ki pur fol se tendrat.
Aez en remembrance, çeo est signefiance.
LA perdix felunesse, ki se fait larenesse,
Ki issi tolt al frunt çeo que altre perdix pont,
Diable est en tele guise, ki tolt à saint eglise
Ceo que aveit baptizez, cum ses os merchiez;
Mais quant li perdizel sunt parcreu oisel,
Qu'il entendent le pere e la voiz de la mere,
Laissent lur nureture, venent à lur nature,
E cil ki's ad nurri se tent pur escharni;
Ceo est tut ensement quant Christiene gent
Oent de Deu en tele guise e voiz de saint eglise,
Que il guerpissent Diable par semblant cuvenable;
Ki se tent pur huni quant se vait deguerpi;
Sacez çeo signefie oisel de tel baillie.
His quoque monstratur Deus, homo, et Diabolus, pro exem-
plo gentibus, et hi modo volucres sunt Deum desig-
nantes et carnales homines, et est avis aquila que di-
citur regia in Deo præposita.
EGLE est rei de oisel; mult mustre essample bel;
En Latine raisun cler-veant le apellum,
sit on them, and will breed them so long,-till they can eat well, fly, and obtain
eggs;—if then they hear their father, or the voice of their mother, they will un-
derstand by the voice that they are of their kin, they will desert those who shall
have bred them; therefore nature is more powerful than breeding;-and that
Jeremiah tells us in his writing:-the partridge will cry, and will collect-what
another laid, which will hold itself for a fool.-Have in remembrance, this is a sig-
nification.
The partridge, which is wicked, which makes itself a thief,—which thus carries
to the thicket what another partridge lays,—is the Devil in such manner, who
takes from Holy Church-that which it had baptized, as its eggs which it has
obtained; but when the little partridges are grown up to be birds,-that they
hear their father and the voice of their mother, they leave their breeding, and
come to their nature, and he who has bred them holds himself afterwards de-
spised ;—it is similar when the Christian people-hear of God in such manner and
the voice of Holy Church, that they desert the Devil by convenable semblance;
-who looks upon himself as disgraced when he sees himself deserted;-know
that that is the signification of a bird of such a kind.
Eagle is the king of birds; he affords a very fine example ;-in the Latin tongue
110
[992.
PHILIP DE THAUN.
L
Ke le solail verat quant il plus cler serat,
Tant dreit le esguarderat jà le oisel ne cillerat,
De alt en funz de mer ben vait peisun noer;
E de alt vent volant, la peissun prent noant,
A la rive le trait, sa volunted en fait.
E QUANT li oiselet sunt el nid petitet,
Entre ses pez les prent, porte les belement
Al soleil, quant est cler, si lur fait esguarder,
E celui k’il verad ki plus dreit guarderat,
Cel tent de sun linage, guarde le, mult est sage;
Al oisel fait grant lai, ki n'esguarde le rai,
Ne l' tent de sun linage, de lui le fait salvage,
Jà puis ne l'nurirat; e grant essample i at.
PHISIOLOGUS de l'egle dit plus,
Que quant il enveillist, e ses eles apesantist,
E le vue li falt, lores munte en le air alt,
En la calur se bruille, e ses eles i uille,
E le cal de ses oilz, tant est cuintes e duiz;
Quant li egles ad çeo fait, en orient en vait,
Veit une funtaine dunt l'eve est cler e saine,
E tels est sa nature, si cum dit escripture,
Quant treis faiz se est plunget, dunc se est rejuvened.
En pur çeo dit Davi enz el Salter issi,
"Juvent seit renuvelé cum egles est mué.”
Aiez en remembrance, çeo est grant signefiance.
LI egles signefie le Fiz Sancte Marie,
Ι
Reis sur tute gent, senz nul redutement;
E alt maint e luinz vait, ben set que faire dait.
La mer mustre cest mund; peisuns, gent ki i sunt.
we call it clear-seeing,-which will look at the sun when it shall be most bright.
--it will look at it so straight, yet it will not wink ;-from aloft into the depth of
the sea it sees well the fish swim,—and it comes from aloft flying, seizes the fish
as it swims,-drags it to the shore, and does its will with it.
And when the young birds are very small in the nest,-it takes them in its feet,
carries them fairly-to the sun, when it is bright, and makes them look at it,-
and the one which it shall see look at it most direct, it looks upon it as of its
kin, and keeps it, it is very wise ;-it does great despite to the bird which cannot
look at the sun's beam,-it does not look upon it as of its kin, it is estranged
from it, it will no longer breed it; and there is a great example.
Physiologus says further of the eagle, that when it becomes old, and feels its
wings heavy,—and its sight fails, then it mounts high in the air,—and burns itself
in the heat, and scorches its wings,-and the darkness of its eyes, it is so cun-
ning and knowing;-when the eagle has done that, it goes into the east,-sees a
fountain, of which the water is clear and salutary,-and such is its nature, as the
writing says, when it has dipped itself in three times, then it becomes young
again. Therefore saith David in the Psalter thus,-"Be youth renewed as the
eagle is changed."-Have in remembrance; this is a great signification.
The eagle signifies the Son of Saint Mary,-king over all people, without any
doubt;—and he dwells on high and sees far, he knows well what he ought to do.
-The sea represents this world; the fishes, the people who are in it. For us
1021.]
111
THE BESTIARY.
Pur nus vint Dés en terre, pur noz anmes conquere ;
A nus vint à volant, del mund par tel semblant
Nus traist par raisun, cum eiglê le peissun.
CEO qui li egles veit le oisel (sic) itant dreit,
Quant il plus cler serat, que jà n'en cillerat,
Signefie itant, seiez i atendant,
Que Crist vait ensement sun Pere apartement;
E tut icil de mund ki veir Christien sunt,
Lores quant finerunt, altresi Deu verunt.
CEO que li egles prent ses oisels belement,
ICE
E porte les en halt à l'oisel (sic) quant est cald,
Nus dune entendement que li angele ensement
Deit noz anmes porter, devant Deu presenter,
La digne receverat, jà nuls nen il arrat.
E le rejuvener de l'egle e del plunger
Baptesme signefie en ceste môrtel vie.
E sacez orient demustre naissement,
Si cum mustre l'escrit que Dés meimes dit,
"En Pareis neirat, ne de Dé luinz serat."
PUR general pechet est enfés baptizet;
E quant il est leved, cum egle est renoved,
Vertut e veement en baptisterie prent;
E quant Deu tal essample nus mustre par dutance,
En mue creature, si cum dit escripture,
Hom le dait mult melz faire, si cum dit Bestiaire;
Son fiz dait deguerpir se Deu ne volt servir;
Lores le deit geter, si Deu ne volt aurer,
Cum li egles fait, ki sun oisel lait,
Quant le solail ne vait cum il faire dait.
God came on the earth to obtain possession of our souls ;-he came flying to us,
from the world by such semblance—he drew us, by right, as the eagle does the
fish.
That the eagle sees the sun so direct,-when it shall be most bright, that it
will not wink,—it signifies as much, attend to what I say,—as that Christ sees si-
milarly his Father openly;—and all those of the world who are true Christians,
-when they shall end, similarly will see God.
That the eagle takes its children fairly,—and carries them on high to the sun
when it is hot,—gives us to understand that the angel similarly-is to carry our
souls, to present them before God; the worthy he will receive, he will hate none
of them. And the restoration to youth of the eagle and the dipping—signify
baptism in this mortal life.-And know that the east signifies birth, as the wri-
ting shows that God himself said,-" He shall be born in Paradise, nor shall he be
far from God."
For general sin is the child baptized;—and when it is raised up, it is made new
like the eagle,—it takes strength and sight in the baptistery;-and since God
shows us such an example without doubt-in a little creature, as the scripture
says,―man ought to do it much better, as the Bestiary says ;-he ought to desert
his son if he will not serve God;—then he ought to cast him away, if he will not
adore God,—as the eagle does, who leaves its young bird,-when it does not look
at the sun as it ought to do.-We ought to look towards God, that we may not
112
[1050.
PHILIP DE THAUN.
Vers Deu guarder devum, que nus ne forslignum.
Aiez en remembrance, çeo est grant signefiance:
Ne voil ore plus traiter, de altre voil parler.
Caladrius est avis talis nature, quod si hominem egrotum
ad mortem ullilt (sic) eum, eum videndo in se trait
omnem infirmitatem hominis, et sic homo sanus fit, et
caladrius aut egrotatur aut pro eo sepe moritur.
CALADRIUS est nun de un oisel que truvum
Trestut blanc en verté, cum mave est furmé,
En un livere çeo di; Deuteronomi
La defent à manger, ke mult est l'oisel cher.
ET Phisologus dit que caladrius
En curt à rei deit estre, e de une chose est maistre,
Que il set ben choisir hume ki dait murir
De enfermeté que hum ad, ki devant lui vendrat ;
Se il dait murir par veir, ne l' deignerad veair;
Mais se il volt veer, tresben sacez pur vair,
Que par sun veement le mal de l'hume prent,
Tut le mal à sei trait, e li hum sain se vait.
Loisel ad un os enz en la quisse gros;
AL
Se hum la muele ad, qui la veue faldrat
E les oilz en uindrat, senes repairarat ;
E içeo demustrum par çeo que çi peinum.
K
Et dolores nostros ipse portavit, et Judeos propter eorum
nequiciam derelinquid. Et hic homo et caladrius est
pictus.
ALADRE signefie Jhesu le Fiz Marie;
Tut est blancs espurget e mundes de pechet,
Sulunc ceo que Dés dit meme en sun escrit,
E par tai fait cler que par tei sei cher,
become disinherited.-Have in remembrance, this is a great signification.—I will
not treat of it any more, but will speak of another.
Caladrius is the name of a bird which we find—all white in truth; it is shaped
like the thrush,—in a book it is said; Deuteronomy-forbids to eat it, for the bird
is very dear.
And Physiologus says that caladrius-ought to be in the court of a king, and it
is learned in one thing,—that it knows well how to distinguish a man who must
die-of the infirmity which he has, who shall come before it ;-truly, if he must
die, it will not deign to look at him ;-but if it will look at him, know very well
for truth, that by its look it takes the man's ill,-it draws all the disease to
itself, and the man recovers.
The bird has a great bone in its thigh ;—if one has the marrow, who shall be
blind—and will anoint his eyes with it, immediately he will recover them ;—and
that we show by what we paint here.
Caladrius signifies Jesus the Son of Mary ;-he is all white, purged and cleansed
of sin, according to what God himself said in his writing, and by thee makes
1073.]
113
THE BESTIARY.
Unches pechet ne fist ne l' pensat ne ne l' dit,
Par çeo venquit Diable par vertud cuvenable.
DES
vint Judeus salver, ne l' voldreit receter,
Pur çeo nus reguardat e les Judeus laissat;
De pechet e de mort nus guari par sun confort,
Judeus mururent, pur çeo deivent murir
r;
Mais nus que il volt veer vendrum à sum voleir,
Par çeo que nus avum de sun nun le surnun,
Dex prist Critien, e issi nus nume l'em.
CEO que en Griu est cristus, en Latin est unctus,
E çeo que est uinz en Franceis, en Jhesu Crist li rais
Sunt baptizez e oinz, e nus de crisme uinz,
E içeo signefie baptesme en ceste vie,
La muole de l'os de l'oisel ki est gros,
Par quei Cristiens vait, ki ainz avogle esteit;
Ceo est signefiance, aez en remembrance.
FENIX est uns oisaus ki mult [est] genz e bals,
En Arabe est truvé, cume cisne est formé ;
Nuls hom ne set tant quere que plus en truist en terre;
El mund tut suls est, e trestut purprins est;
.v.c. anz vit e plus, çeo dit Ysidorus ;
Quant se veit enveillir, vergettes vait cuillir
De precius sarment de bon odurement,
Cum fule le prent, aprof desus s'estent,
Par la raie del solail recet la fue fedail,
Volentrivement ses eles i esprent,
Iloc art de sun gré, en puldre est tresturné,
Par le fu del sarment, par le bon uignement
Del chalt e del humur la puldre prent dulcur,
it clear that by thee I am dear, he never did sin, or thought it, or said it,—there-
fore he conquered the Devil by proportional strength.
God came to save the Jews, they would not receive him, therefore he looked
upon us, and left the Jews;-he cured us of sin and death by his comfort,-the
Jews died, and for that they ought to die;-but we whom he will look at shall
come to his will,-because we have the surname of his name,-God takes the
Christian, and thus we are named.
What is in Greek xploròs, is in Latin unctus,—and in French uinz; in Jesus Christ
the kings—are baptized and anointed, and naked are anointed with the chrism,-
and that signifies baptism in this life,—the marrow of the bone of the bird which
is great, by which the Christian sees, who before was blind;-that is the mean-
ing, keep it in remembrance.
Phoenix is a bird which is very elegant and handsome,-it is found in Arabia,
and is shaped like a swan ;-no man can seek so far as to find another on the
earth;—it is the only one in the world, and is all purple;—it lives five hundred
years and more, Isidore says so ;-when it perceives age coming on, it goes and
collects twigs of precious spice of good odour, as leaves it takes them, and spreads
itself upon it,-by the sun's ray it takes the pure fire (of the heaven),-voluntarily
it spreads its wings over it, there it burns of its own will and is reduced to pow-
der,-by the fire of the spice, by the good ointment-of the heat and humour the
I
114
[1102.
PHILIP DE THAUN.
E tel est sa nature, si cum dit escripture,
Al terz jur vent à vie : grant chose signefie.
DE lui dit Bestiaire chose que mult est maire,
Phisologus dit uncore plus
Fenix cinc cenz anz vit un poi plus, çeo dit,
Puis volt rejuvener, sa vellesce laisser,
Lores le basme prent de là dunt il desent,
Treis feiz se plungerat, tut sun cors uindrat;
Puis que il ad çeo fait enes le pas se vait,
E tant par est membré, vent à une cité,
Ceo est Eliopolis, ù repaire tut dis,
Dunc cumence à nuncier que il volt rejuvener;
Iloc est uns alters, ne qui que il sait mais tels,
Uns prestres en tel guise al oisel fait servise,
Ke ben entent le crie qu'il ad de lui oie,
Qu'il volt rejuvener e sa veillesce leser;
En Marz u en Averil çeo fait l'oisel gentil.
L'
I prestres quil sarment, sur sun alter l'esprent,
E fenix vent volant, el fu se met ardant;
Quant ars est li sarment e le oisels ensement,
Li clers vent al autel, jamais nen orez tel,
Iloc truve un verment, suef alout petitet,
Al secund jur revent, furme d'oisel tent,
Quant repaire al terz jur l'oisel trove greignur,
Tut est fait e furmé, al clerc dit tan vale;
Içeo est Dés te salt; puis repaire el guald,
Dunt il anceis turnat, ainceis qu'il se bruillat.
Sacez tel est sort, de sun gré vent à mort,
E de mort vent à vie; oez que signefie.
powder takes sweetness, and such is its nature, as the writing says,-on the third
day it comes to life: it has a great signification.
Of it the Bestiary says a thing which is much greater, and Physiologus says
still more; the Phoenix lives five hundred years and a little more, it says,-when
it will become young again and leave its old age, then it takes the balm from
there whence it descends,-three times it will dip itself, it will anoint all its
body;-after it has done that immmediately it goes, and it is so strong of limb,
it comes to a city,-which is Heliopolis, where it repairs always, then it begins
to announce that it wishes to be made young again ;—there is an altar, I do not
think there is another like it,—a priest in such manner does service to the bird,
-that he understands well the cry that he has heard from it,-that it wishes to
become young again and leave its old age;-in March or in April the beautiful
bird does that.
The priest collects spice, burns it upon his altar,-and the phoenix comes
flying, puts itself in the burning fire;-when the spice is burnt, and the bird like-
wise, the clerk comes to the altar, you will never hear of such a one, there he
finds a vermin, softly it went very little,-on the second day he returns, it has
the form of a bird,-when he repairs on the third day he finds the bird bigger,—
it is all made and formed, to the clerk it says so much, vale; that is, God save
thee; then it repairs to the wood,-from whence it formerly turned, when it
burnt itself.-Know, that is its lot, it comes to death of its own will,-and from
death it comes to life; hear what it signifies.
1131.]
115
THE BESTIARY.
FENIX signefie Jhesu le Fiz Marie,
Ke il out pousté murir de sun gré,
E de mort vent a vie, fenix çeo signefie;
Pur sun pople salver se volt en croiz pener.
Fenix dous eles ad, signefiance i ad:
Par ces eles entent dous lais veraiement,
La velz lai e la nuvele, ki mult est saint e bele;
Ceo vint Dés pur emplir, pur sum pople guarir.
Or fine la raisun, altre cumencerum.
Pulli ejus oculos eruere volunt, quapropter interficit.
PELLICANUS est nun de oisel [de] tel façun,
Ceo est grue en verté, en Egypte est trové;
Dous maneres en sunt; de juste le Nil vunt;
L'une en eves abite, de peissun est sa vite;
L'altre manjue es illes lesardes, cocodrilles,
Serpent, pullentes bestes, mult sunt de malveis estres;
Honocrotalia en Griu itel nun ha,
En Latine sermun çeo est lignum costrum, (sic)
En Franceis lunc bec est; e de tel nature est,
Quant vent à ses oisels, il sunt granz e bels,
E le volt joir, de ses eles cuverir,
Li oiselet sunt fer, prenent le à becher,
Volent le devorer e ses dous oilz crever;
Dunt le[s] bech e prent, si's ocit à turement,
E puis les lesse atant, mort les lesse gisant,
Puis repaire al terz jur, mort les trove à dolur,
Dunc en fait dol si fort quant ses oisels vait mort,
De sun bec fert sun cors que li sancs einst fors,
Phoenix signifies Jesus the Son of Mary,-that he had power to die of his own
will,—and from death came to life, Phoenix signifies that;—to save his people he
chose to suffer on the cross.-Phoenix has two wings, there is a meaning in it :-
by these wings are meant the two laws, truly,—the old law and the new, which
is very holy and beautiful ;-God came to fulfil that, to cure his people.-Now
ends the subject, we will begin another.
Pellicanus is the name of a bird of such make, that is the crane in truth, it is
found in Egypt; there are two kinds; they live close to the Nile ;-the one dwells
in the water, it lives upon fish ;-the other eats in the isles lizards, crocodiles,—
serpents, stinking beasts, they are of very bad nature ;—it has the name ovoкρó-
Taλos in Greek,-in the Latin tongue that is longum rostrum,—in French it is
long-beak; and of such a nature it is, when it comes to its young birds, and
they are great and handsome,—and it will fondle them, cover them with its wings,
—the little birds are fierce, take to pecking it,-desire to eat it and pick out its
two eyes; then it pecks and takes them, and slays them with torment, and
thereupon leaves them, leaves them lying dead, then returns on the third day,
is grieved to find them dead,—and makes such great lamentation when it sees its
little birds dead,-with its beak it strikes its body that the blood issues forth,-
I 2
116
[1158.
PHILIP DE THAUN.
Li sancs vait degutant sur ses oisels caant ;
Li sancs ad tel baillie, par lui venent en vie,
E içeo demustrum par çeo que si's peignum.
Et pellicanus Christum significat, et pulli ejus Judeos
designant.
EST oisel signefie le Fiz Sancte Marie,
CE
E nus si oisel sumes en faiture de humes;
Si sumes relevé, de mort resuscité,
Par le sanc precius que Dés laissat pur nus,
Cume li oisel funt ki par treis jurs mort sunt.
Or oez par maisterie que içeo signefie,
Pur quei li oiselet bec al pere le oillet,
E li peres est marri quant les ocit issi;
Ki nie verité, si volt crever le oil Deu,
E Dés de cele gent prendrat vengement :
Aez en remembrance, çeo est signefiance.
Que etiam alias columbas ad se remeare facit;
Et hec columba Christum significat.
UNS
NS colums est, çeo dit Ysidre en sun escrit,
Ki à sum columber altres fait repairer,
E quant sunt asemblez tut unt lur volentez;
De plusurs colurs sunt li columb ki là vunt.
Or oez senz dutance de tut signefiance.
L¹
I colums signefie Jhesu le Fiz Marie,
E nus ses colums sumes, e en faiture de humes,
E à sun columber nus fait tuz repairer,
Ceo est Saint Eglise, repairum al servise;
Iloc quant asemblum trestut ben i truvum,
Nul prophete fist que il nus raensist,
Ne apostle ne angele, saint ne archangele,
the blood goes dropping and falls on its young birds;-the blood has such quality,
by it they come to life,-and that we show by painting them here.
This bird signifies the Son of St. Mary, and we are the young birds in the
shape of men;—who are raised, restored from death,-by the precious blood
which God shed for us,-as the little birds are which are dead during three days.-
Now hear by science what that signifies,-why the little birds peck at the father's
eye,—and
eye, and the father is angry when it kills the birds thus ;-he who denies truth,
will put out the eye of God, and God of that people will take vengeance :-have
in remembrance, that is the meaning.
There is a dove, as Isidore says in his writing,-which makes others come to
its dove-cot, and when they are assembled they have all their wills;-of various
colours are the doves which go there.-Now hear without doubt the signification
of the whole.
The dove signifies Jesus the Son of Mary,—and we are his doves, and in shape
of men, and to his dove-cote he causes us all to repair,-that is, Holy Church,
we repair to the service; there when we meet we find everything well there,
-no prophet did so much as to redeem us, nor apostle nor angel, saint nor
archangel, but God loved us so much, he sent his Son,-in guise of a dove
1184.]
117
THE BESTIARY.
Mais Dés tant nus amat, sun Fiz renvaiad,
En guise de columbe, Saint Espirit vint el munde.
Oez pur quei plusurs li columbe unt colurs;
Se uns colums ad plusurs en ses pennes colurs,
Prophetes signefie solunc allegorie,
Ki distrent Escriptures de diverses mesures,
E icele colur ki retrait à bisur,
Icele signefie, ne larai ne l' vus die,
E
Que Elyas fud portet là sus, en l'air levet.
LA bloie colur que columbe unt plusur,
Zonam mustre en verté, ki fud par mer porté
El ventre del ceti, en Inde fud ravi.
PAR colur d'or entent treis enfanz veirement,
Abdenago, Sydrac, e li terz fud Misac,
Ki de tant ne de quant ne firent le cumant
Nabogodonosor, ki fist ymages d'or,
Que fesaient aurer e pur deus apeller;
Pur çeo demustrent or, que il destlrstrent (sic) dés d'or.
I colums ki est blans, seiez i entendanz,
LI
Il mustre Saint Johan par veir e senz engan,
Li deintre al Dei, çeo que disait la lai,
Que Dés venuz esteit, sun pople salverait;
Icist Dés anunchat, e Dés cestui loat,
Entre fiz de muliers ert ned emfés plus chers.
E PURPRINE colur mustre Nostre Seignur,
Ki sufri passiun, que purpre entendum,
E purprin vestement vestud out veirement,
Dunt li serf sort geterent ki en croiz le penerent;
Quant el cel repairat vermail se demustrat,
Signe ert de passiun; or fine ceste raisun.
the Holy Ghost came into the world.-Hear why the doves have various colours;
-it signifies prophets according to the allegory.-A dove has various colours in
its feathers,—which denote Scriptures of different measures,—and that colourwhich
approaches to brown,--that signifies, I will not omit to tell it you,-that Elias was
carried up above, raised in the air.
And the blue colour which many doves have,-in truth denotes Jonah, who
was carried by sea-in the whale's belly, he was carried off to India.
By the colour of gold is meant truly three children,-Abednego, Shadrach, and
the third was Meshach,-who on no terms would do the command-of Nebuchad-
nezzar, who made images of gold,-which they caused people to worship and call
upon as gods; they show gold because they contemned gods of gold.
The dove which is white, pay attention to it,-it denotes St. John by truth and
without guile,—the forerunner of God, because he announced the Law,—that God
was come, and would save his people;―he announced God, and God praised him ;
-among the sons of women he was born a child most dear.
And purple colour denotes Our Lord,-who suffered passion, which we under-
stand by purple,—and truly he had put on a purple vestment, for which the
slaves threw lots who punished him on the cross;-when he repaired to heaven
he showed himself red,—it was a sign of his passion; now ends this discourse.
118
[1214.
PHILIP DE THAUN.
E CEO truvum escrit, que Bestiaire dit,
En Ynde uns arbres est, dunt li fruiz si dulz est,
Ke estut le vunt requere li colum de la tere,
Li fruit en mangerunt, en l'arbre se serrunt,
Lores sunt en repos tant cum sunt desrains clos.
UNS draguns est en tere ki as oisels fait guere ;
Le dragun crement tant l'arbre, que tant ne quant
N'i ose aprismer, ne à l'umbre atucher,
Mais deluinz entur vait, si il pot lait lur fait ;
Se l'umbre est à destre, dunc se vait à senestre,
Se il est à senestre, li draguns vait à destre.
LI columbe tel sens unt. ki sus el arbre sunt,
Quant veient le dragun aler tut envirun,
Qui aguaitant les vait, mais il nul mal ne les fait,
Ne jà nul mal nen averunt, tant cum en l'arbre sunt,
Ne il ne lur pot faire laenge ne contraire;
Al arbre vunt suvent pur le defendement,
Jà tant cu'i serunt pur le dragun mal nen averunt,
Mais quant l'arbre larunt, e il departirunt,
E li draguns vendrat, lores les ocirat.
Ceo est grant signefiance, aiez en remembrance.
CEST arbre signefie Jhesu le Fiz Marie,
E nus ses colum sumes en faiture d'ummes;
E li draguns, Diables, ki nus est aguaitables;
L'umbre, Saint Espirit, qui en meime Deu vit;
E à Sancte Marie dist li angele en tel baillie.
Que Saint Espirit decendreit, e tut le obumbereit.
SEIGNURS, ben nus guardun encuntre cest dragun;
Ensemble nus tenum, cest arbre cultivum ;
And we find it written, that the Bestiary says,-in India there is a tree, of which
the fruit is so sweet,-that the doves of the earth go seeking it above all things,
-they eat the fruit of it, seat themselves in the tree, then they are in repose as
long as they are sheltered behind it.
There is a dragon in the earth which makes war on the birds;-the dragon fears
so much the tree, that on no account-dare it approach it, nor touch the shadow,
-but it goes round at a distance, and, if it can, does them injury;-if the shadow
is to the right, then it goes to the left,-if it is to the left, the dragon goes to the
right.
The doves have so much understanding which are above in the tree,-when they
see the dragon go all round,-which goes watching them, but it does them no
harm, nor will they ever have any harm, as long as they are in the tree,-nor
can it do them any injury or contrariety;-they often go to the tree for defence,—
as long as they shall be there they will have no hurt from the dragon,-but when
they leave the tree and depart,-and the dragon shall come, then it will kill
them. This is a great meaning, have it in remembrance.
This tree signifies Jesus the Son of Mary,-and we are his doves in the shape
of men ;—and the dragon is the Devil, who is on the wait for us ;-the shadow is
the Holy Ghost, which lives in God himself;—and to Saint Mary the angel said
in such quality,-that the Holy Ghost should descend, and entirely overshadow
her.
Lords, let us guard ourselves well against this dragon ;-let us hold together,
1243.]
119
THE BESTIARY.
Bon i est à abiter ensemble pur urer;
Deu devum aurer e forement mercier,
Quant trestut fist pur gent pur prendre esperement;
Ne n'est ren en cest mund ki essample ne dunt,
Ki l' saverait demander, enquere, J espruver.
Ne voil ore plus traiter, altre voil cumencer.
TURTRE ceo est oisel simple, caste, e bel,
E sun malle aime tant, que jà à sun vivant
Altre malle nen averat, ne puis que il murrat
Jà altre ne prendrat, tut tens puis le plaindrat,
Ne sur vert ne serad; signefiance i ad.
PAR turtre par raisun Sainte Eglise entendum,
Humle e caste est, e Dés sis malles est;
Ke Dés quant fud penez, en croiz à mort nafrez,
Saint Eglise enplurat, ne ainz ne puis ne laissat.
Pur çeo dient divin, k'itel ert tresque en fin,
Ensemble od Deu serat, salf ert, jà n'i faldrat.
E turtre signefie sacez Sancte Marie,
U saint anme en verté, çeo dit auctorité.
Dés nus otreit le sens ben de la turtre! Amen.
Et suam matrem ita præ senectute, ut eis deficiat gres-
sus, visus, et volatus, eos sub alas suas fovet, et ita
in juventute redeunt; itaque hoc exemplo filius bene-
ficii portionem patri et matri si potest inpendere debet.
HUPPE oisel apellum, teste ad cume poun,
Jest de tel nature, si cum dit escripture,
Quant il veit veil sun pere e enveilliz sa mere,
Qu'il ne poent voler, ne veer, ne aler,
Suz ses eles les prent, si's cove ensement,
Cum sis peres fesait quant il en of esteit;
-we
let us cultivate this tree;-it is good to inhabit there together to pray;
ought to worship God, and thank him very much,-when he made everything
for people to take example ;-there is nothing in this world which does not give
example, if one knew how to ask, inquire, and prove it.-I will treat no more of
this, but will begin another.
--
Turtle is a bird, simple, chaste, and fair,-and loves its male so much, that never
during his life-will it have another male, nor after he shall be dead-will it ever
take another, always afterwards it will lament him,-nor will it be any more on
the branch; there is a meaning in it.
By turtle rightly we understand Holy Church,-it is humble and chaste, and
God is its male;-because for God when he was punished, wounded to death on
the cross,-Holy Church lamented; neither before nor since did she leave him.
-Therefore the theologians say, that she will be so to the end,—she will be with
God, she will be safe, it will never fail.-And know, the turtle signifies Saint Mary,
--or holy soul in truth, so says the authority.-May God give us the understand-
ing of the turtle! Amen.
Huppe is the name we give to a bird, it has a head like a peacock,-and is of
such a nature, as the writing says,-when it sees its father become old, or its
mother fallen into old age,-that they cannot fly, nor see, nor go,-it takes them
under its wings, and cherishes them likewise, as its father did when it was in
120
[1269.
PHILIP DE THAUN.
E
E
par sun cuvement si li vent vehement,
que il pot ben aler, e la ù il volt voler.
Aprof lur fait semblant qu'il firent altre tant
A li quant ouef esteit, gueredun lur deveit.
Ceo est signefiance, aiez en remembrance.
[ENCOR dit escripture, que huppe ad tel nature,
Ki del sanc hume oindrait quant il se dormirait,
Diables viendraient, estrangler le voldreient;
Ceo li serait avis, dunc ferait mult alt criz.
Or oez par maisterie que içeo signefie.
EO deit fiz fere à
CEO deit
pere, ensur que tut à mere,
Ki suef le portat, nuri, J alaitat ;
Quant li pere enveillist e sa mere enfeblist,
Qu'il sunt nun poant, qu'il vunt apoverissant,
Li fiz lur dait aier, nurir, e cuveiller.
[E] SANC notat pechet dunt humes sunt lied;
Quant hum en pechet dort, pechet le trait à mort;
Deu le volt desoter Diable y estrangler;
De çeo devum loer Damne-Deu aurer,
Quant itel esperement demustre à la gent;
Grant essample nus dit par huppe ki çeo fait.
N'en voil ore plus traiter, de altre voil parler.
[[]BEX d'oisel [est] nun, que cigonie apelum ;
De Egipte vint del Nil, mult par est beste vil;
Vil oisel est cigunie, e si vit de caruine;
Nen ose en eve entrer, ki ne set pas noer;
Juste la nue prent le mort peissun pullent,
Culoveres e vermine, serpenz e salvagine;
De tel cose est sa vie: oez que signefie.
the egg;—and by its cherishing it became strong,-till it could go well, and fly
where it would.-After it makes semblance to them that they did as much to it
-when it was young, it owes them the return.-That is a signification, have in
remembrance.
The writing says further, that the huppe has such a nature,-if any one shall
anoint a man with its blood when he shall be asleep,-devils would come, and
would be strangling him ;-it would appear so to him, then he would make a very
great cry.-Now hear by science what that signifies.
That a son ought to do to his father, and particularly to his mother, who
sweetly carried him, nourished him, and fed him with her breast ;-when the fa-
ther becomes old and the mother feeble,-that they are without strength, and go
into poverty, the son ought to help, nourish, and cherish them.
The blood denotes sin with which men are bound;—when a man sleeps in sin,
sin draws him to death ;-the Devil will take him from God and strangle him;—
therefore we ought to praise God and worship him,-when he exhibits such ex-
ample to people ;-he tells us a great example by the huppe which does this.-
I will now treat no more of it, but will talk of another.
Ibex is the name of a bird, which we call stork ;-it comes from Egypt from the
Nile it is a very vile animal;-a vile bird is the stork, and it lives of carrion ;-
it dares not enter into the water, because it does not know how to swim ;-near
the bank it catches the stinking dead fish,-snakes, and vermin, serpents and
game;-of such things it lives; hear what it signifies.
1298.]
121
THE BESTIARY.
OR oez, hom de Dé, ki en baptesme es né,
Entre en eve entendable, en mer espiritable ;
Par eve entent saveir, içeo sacez pur veir;
Par mer, Saint Escripture, u cest mund par nature;
Li saveirs est viande que saint hum demande;
E la Saint Escripture est à l'anme pulture,
Ki la volt essercer, e sultiment traiter;
y hom ki le n'entent, ki ne fait escamement,
Cil blasme çeo dit, cumme cigonie vit.
[E] KI ceo ne ferat, mais defors volerat,
De caruine viverat e fruit de charn averat ;
Fruit de charn par raisun par refornicatiun,
Usure u malveise vice, perjurie e avaricie ;
Ceo funt li carnel, par quei hum est mortel;
Fruit espiritable par quei l'en veint Diable,
Içeo est karité, feit, y humilité,
Joie e pais, honestée, e sainte castée.
EN pur çeo, hom de Dé, entent auctorité;
De sus mer deis voler, çeo est le munt surmunter ;
Mult i ad feres bestes de engins e de mal estres ;
Par les bestes entent Diables e male gent.
Hom ki volt surmunter, ses eles deit lever ;
Li hom dous mains unt, ki pur eles lur sunt;
Ses mains deit hum lever al cel Deu aurer,
Ke del cel vint vertut dunt Satan fud vencud;
E par signum crucis, çeo entendum tut dis.
E veir par semblance dreite signefiance:
Li solail en terre est cler, quant ses rais pot mustrer;
Lune ses cors estent, quant lumere reprent;
Oisels quant volerat, ses eles estendrat ;
Now hear, man of God, he who is born in baptism,-enters in the intellectual
water, in the spiritual sea ;-by water is meant knowledge, know that for truth;
-by sea, Holy Scripture, or this world by nature;-knowledge is the food which
the holy man asks;-and Holy Scripture is food to the soul,-for him who will
exercise it and treat it subtilely ;-and the man who does not understand it, and
who does not make food of it,—this is his blame, he lives as the crane.
And he who shall not do that, but will fly out,—he will live on carrion and will
have fruit of the flesh;-fruit of the flesh rightly by fornication,-usury or bad
vice, perjury and avarice ;-that is what carnal people do, by which man is mortal ;
-spiritual fruit by which people vanquish the Devil,-that is charity, faith, and
humility, joy and peace, honesty and holy chastity.
sea,
And therefore, man of God, listen to authority;-thou oughtest to fly above the
that is, to surmount the world;-there are there many fierce beasts of cunning
and wicked natures ;-by the beasts are meant Devils and wicked people.-He who
will surmount it, he must raise his wings;-men have two hands, which are for
wings to them ;-a man must raise his hands to heaven to worship God,-for from
heaven came the force by which Satan was vanquished;-and we always under-
stand that by the sign of the cross.-And see by a similitude the right meaning:
—the sun is bright on the earth, when it can show its rays;-the moon extends its
horns, when it receives light;-when a bird will fly, it will extend its wings;—a
122
[1328.
PHILIP DE THAUN.
Nef od vent aprestée curt tut sigle levé;
Pur essample mustrum çeo que nus dit avum :
Oez altre semblance, si'n aiez remembrance.
MOYSES fud serf Dé, ceo dit auctorité:
Oez miracle bel; le pople de Israel,
Quant surmunter volait, ses mains al cel tendrait ;
Amalec fud tirant, e Judeu mescreant,
Mult fud fort hume en terre, vers Moyses prist guere ;
Moises li venquit quant ses mains tendit,
E quant jus le meteit, Amalech devenqueit.
E ISSI deit hum noer, ses mains vers Deu lever,
Ceo est Dés deprier, de la croiz sei seigner;
E ki çeo ne ferat, e carnalment viverat,
En sun peché murat, à Diable en irat.
De tel gent Dés nus dit pur veir en sun escrit,
Que nus laissum le mort enseveliz à mort.
ET Phisologus de cigonie dit plus;
Quant se volt espurger, sun detres volt muiller,
E sun bec en i met, sun detres fait tut net ;
Sacez de tel mester servent li losenger,
Ki ben dit de devant, derere vait mentant.
Or fine ceste raisun, de altre oisel dirum.
[F]ULLICA est volable, Joisel entendable,
E cointes e membrez, humles J atemprez,
E de honeste pulture; de caruine n'ad cure ;
E cel lui volt maneir, ù il pais pot aveir,
S'i ad viand e pais, n'en turnerat jamais.
En eve fait sun ni, u sur pere altresi ;
Quant il fait tempesté, lores se plunge el gué ;
ship which is ready for the wind goes with all its sail raised;-what we have said
we show for example:-hear another similitude, and have remembrance of it.
Moses was the servant of God, as authority says:-hear a fair miracle; when
the people of Israel,—would overcome, he stretched his hands to heaven ;-Amalek
was a tyrant, and the Jews misbelieving ;-he was a very strong man on the earth,
made war against Moses ;-Moses vanquished him when he held up his hands,-
and, when he put them down, Amalek conquered.
And thus ought man to swim, to raise his hands towards God,—that is, to pray
to God, to sign himself with the cross;-and he who shall not do that, and shall live
carnally, he shall die in his sin, and shall go to the Devil.-Of such people God
tells us truly in his writing,-let us leave the dead to be buried by the dead.
And Physiologus says further of the crane ;-when it will cleanse itself, it will
wet its hind part,-and puts its beak there, and makes its hind part quite clean ;—
know that such is the practice of parasites, he who speaks well before, goes lying
behind. Now this discourse finishes, we will speak of another bird.
Fullica is a thing which flies, and a bird which has understanding,—and cunning
and strong, humble and moderate,-and of honest feeding; it does not care for
carrion; and will remain in that place, where it can have peace,-if there is food
and tranquillity, it will never go away from it. It makes its nest in the water, or
else on a rock;-when there is stormy weather, then it plunges into the water ;—-
1357.]
123
THE BESTIARY.
E quant est traveillet, lores le fait plus let.
Ceo est grant signefiance, aez en remembrance.
OISEL de tel baillie saint hom signefie,
Ki onestement vit, issi cum Davit dit;
Ki carn laisse à manger, pur sa charn acastier;
E ki pur ben urer sultivement volt ester,
Ki ensultivement Deu prie e eschordement,
Se il en ad talent, çeo 'n est demustrement.
Le ni que en ev fait, u sur pere le lait,
Li nix est luis que abite, u sainz hom u ermite ;
Ceo que en eve est mis, u sur pere se est asis;
L'eve est sens en Dé, pere stabilité.
E içeo signefie li oisels de tel vie.
INJICTICORAX, çeo dit Davi en sun scrit,
Que tut suls volt estre, que en leu erat de l'estre,
N'ad cure de luur, melz aime tenebrur;
Envers vole e crie, e de ordure est sa vie.
Oisels est nocturnals, e cante cuntre mals;
Fresaie le apelum en Franceise raisun;
D'itels est sa faiture, çeo est ceste peinture.
[F] RESAIE signefie Judeus en ceste vie,
Que quant li creaturs les volt mettre à luurs,
E il les volt salver e de mort deliverer,
Ne l' voldrent recuillir, ne ses cumanz oir,
Distrent ne aveient rei ne mais Cesar en crei ;
Pur çeo Deus les lassa, e à nus repaira,
E la prince de mort nus toli de sa mort.
Laissames la veil lai que Judeu unt pur fei,
Qu'il prud n'en [t] endirent (?), quant il Deu deguerpirent;
Ceo est lur lei e lur vie, cors dure signefie;
and when it is laboured, then it makes it more glad. This is great signification,
have in remembrance.
A bird of such quality signifies the holy man, who lives honestly, as David
says;-who avoids eating flesh, in order to chastise his flesh;-and who, to pray
well, will be solitary,-who prays to God solitarily and heartily,-if he has the
power to do it, that is the signification of it.—The nest which it makes in the wa-
ter, or which it leaves on the rock,-the nest is the place which the holy man or
hermit inhabits ;-as for its being placed in the water, or seated upon a rock,-
the water is sense in God, the stone stability.—And that is the meaning of a bird
of such life.
Nycticorax, as David says in his writing, that it likes to be quite solitary, that
when it shall be in the situation to be so ;—it has no care of light, it loves better
darkness;-inversely it flies and cries, and it lives upon ordure. It is a nocturnal
bird, and sings at the approach of ill;-we call it Fresaie in French;-its form is
such as is represented in this picture.
Fresaie signifies the Jews in this life,-because when the Creator would bring
them to light,—and he would save them and deliver them from death,-they
would not receive him, nor obey his commands,—they said that they had no king
but Cæsar; therefore God left them and came to us,-and the Prince of death
saved us by his death.-We left the old Law which the Jews have for their faith,
that they did not understand it prudently, when they deserted God;-that is their
124
[1387.
PHILIP DE THAUN.
E si funt envers cum li oisel vole envers.
Oisel est nocturnals, e cante cuntre mals;
E çeo est l'entendement, senz nul redutement:
Enfern est senz luur, ù canterunt dolur;
E çeo truvum escrit que Dés meimes dit,
"Li men fiz se esluignerent, à stranges sa (sic) aprimerent."
Judeus ses fiz clamat, nus estranges numat.
Li Juev se esloignerent, quant Deu crucifierent;
Nus sumes aprismed e Cristien baptizet.
Or fine cest raisun, e des peres dirum.
TURROBOLEN sunt peres, ki unt itels maneres,
Que quant prof à prof sunt, de eus fu geterunt,
E se luinz à luinz sunt, jà fu de eus ne ferunt,
Ne flambe n'en istrat, ne feu ne apparat.
E cestes trovent gent ki sunt en orient,
E l'une la faiture d'ume par nature,
L'altre trovent mult bele en guise de fem [el]e;
Pere de tel faiture pinstre de sur la peinture.
PERE de tel baillie femme e hume signefie;
Quant prof à prof sunt, lur amur les sumunt;
Si se vunt eschalfant cum les peres ardant,
Si cum li fu est desteint, e luxurie refraint ;
Pur çeo sunt deseveré nunaines de moines e de abez:
Aiez en remembrance, çeo est signefiance.
Nuls hom ne se merveilt, ne il faire le dait,
Si Diables suprent par femmes saint gent;
Plus set engin truver, que hom ne set penser;
Adam e Salomun e David e Samsun,
Il furent decauz e par femmes vencuz.
Femme est porte à Diable, e sereit cuvenable,
Law and their life, it signifies hard body;-and thus they do inversely as the bird
flies inversely. It is a bird of night, and sings at the approach of evil;-and that
is the meaning, without fear ;-hell is without light, where they shall sing lamenta-
tions; and we find it written, that God himself said,-"My children departed from
me, and strangers approached to me."-He called the Jews his children, us he named
strangers.-The Jews went away, when they crucified God; we are come near,
and baptized Christians.-Now ends this discourse, and we will speak of stones.
Turrobolen are stones which have such peculiarities,-that when they are near
together, they will emit fire,-and if they are at a distance from each other, they
will no longer emit fire,-neither will flame issue from them, nor fire appear.
And these people find who are in the east, and the one has naturally the make
of a man, they find the other very beautiful in form of a female;-a stone of
such a make excels for painting.
-
A stone of such quality signifies woman and man ;-when they are near each
other, their love inflames them ;—and they go on increasing in heat as the stones
burn, till the fire is extinguished, and the luxury restrained;-therefore nuns are
separated from monks and abbots :-have in remembrance, this is a signification.—
No man wonders, nor ought he to do so,-if the Devil catches holy people by means
of women ;-she knows more how to find snares, than man can think.-Adam and
Solomon, and David and Samson,-they were deceived and conquered by women.
-Woman is the Devil's door, and would be convenient,-when he catches holy
་
1417.]
125
THE BESTIARY.
Quant de malveis talent les sainz humes suprent,
Ceo 'n est signefiance, aez en remembrance.
Or voil mun metre muer, pur ma raisum melz ordener ;
*
[A leaf appears to be wanting.]
*
good
E par là resplendur avum, que nus od Deu regner devum.
E çeo sacez vereiement que l'en l'adamas bruist en fent,
Par le sanc de buc e de plun, signefie grant raisun.
SEIGNURS, aez i ente[n]te, bucs est beste pulente;
Par le sanc de buc entendum en nostre lai corruptiun ;
Par plum entendum peché, par quei hom sunt enginné ;
Ke li plums paise que fer, ki pechurs traite en emfer ;
Corruptiun [e] pechet nus fent, J encontre Deu nus ofent.
E cel vertu ad en sei, le fer trait od sei;
Signefie que Christiens traient à la lur lei paens,
Quant il laissent lur eresie, e creient el Fiz Sancte Marie.
çeo dit Phisologus, que adamas ad vertut plus ;
E
E si est uns munz en orient, u tue est de mainte gent,
E pur nuit gete grant luur, e nent n'apert contre le jur;
Pur le soleil e pur le jur ne s'aparist sa resplendur.
E li must si ad tel manere, ne fer, ne fu, n'acer, ne pere.
DE iceste adamas nus dit un prophete en sun escrit,
Qu'il vit un barun seant de de sur le munt d'aimant,
En sa main le adamant ot, y en mi un pople stot.
E
Li bers dunt li prophete dit, qu'il sur le mund de aimant vit,
Fud Jhesu Christ le Fiz Marie, que l'aimant nus signefie;
[E] çeo que sur le mur estout, sa victorie signefiout;
[E] çeo que en estant esteit, mustre à bataille prest esteit;
E çeo que ert sun pere aresté, nus mustre estabilité ;
E çeo qu'il adamant teneit, mustre que la semblance averait;
men by evil contrivance.-That is a signification, have in remembrance.-Now I will
change my metre, in order to arrange better my discourse; **** thereby we have
resplendency, that we are to reign with God.-And this know truly, that they break
in pieces the loadstone,-with goat's blood and lead, it signifies a great matter.
Lords, pay attention to it, a goat is a stinking beast;-by the blood of the
goat we understand corruption in our law;-by the lead we understand sin, by
which men are ensnared ;-that the lead weighs the iron, which draws sinners to
hell,-corruption and sin splits us, and makes us offend against God.-And this
virtue it has in it, it draws the iron with it;-it signifies that Christians draw
pagans to their law,—when they leave their heresy, and believe in the Son of St.
Mary. This Physiologus says, that the adamant has a further virtue ;-and there
is a mountain in the east, where it is found by many people, and by night it emits
great light, and it does not appear in the face of day ;-on account of the sun and
the daylight its resplendency does not appear.-And the mountain has such a na-
ture, as neither iron, nor fire, nor steel, nor stone.
And of this loadstone a prophet tells us in his writing,-that he saw a baron
sitting upon the mount of loadstone, he had the adamant in his hand, and stood
in the midst of a people.-The baron of whom the prophet spoke, that he saw him
upon the mountain of loadstone, was Jesus Christ the Son of Mary, whom the
loadstone signifies to us;—and his being upon the mount, signified his victory ;
—and his being standing, shows he was ready for battle;—and his stone being
fixed, shows us stability;-and his holding the adamant, shows that he had simi-
126
[1445.
PHILIP DE THAUN.
V
DA
;
Dés en guise d'aimant fud, puis que en char fud aparut,
Ke fer ne fu, acer ne pere, ne li unt fait sa manere,
A tut içeo fud contrestant, çeo est la pere de aimant.
Dés ne pot estre ocis par fer, ne ne l' pout fu d'enfer
Arme d'acer ne l' put guarder, ne pere ne pot seieler,
Qu'il de mort ne resuscitast, e d'enfer ses fedailz getast.
CEO
EO nus mustre l'aimant, Dés ot en tere le semblant,
Ki en la nuit dune luur, çeo est nostre tenebrur ;
Si cum la pere trait le fer, e Jhesu Christ nus traist d'enfer.
ANIEL [dit] en sun sermun qu'il vestuz vit un barun
D'un vestement que unt nun baldui, çeo est veste de li;
De tere naist tel vestement, e içeo fait entendement,
Que Dés prist incarnatiun pur la nostre redemptiun.
E ceo que l'um trove la aimant de de sur la munt de oriant;
Le munt demustre majesté ù Jhesus Crist serat trové;
E Dés ki est Pere e Fiz, e Dés ki nus en Saint Espiriz,
Il seit de nus maintenement, e de nus seit fundement !
De l'aimant ne voil or plus traiter, d'altres peres voil cumencer.
DUZE peres ad en cest mund, ki mult grant demustrum, (?)
Ne larai brefment ne die de cascun que signefie.
Jaspe ruge demustre amur, averte feiblanche, ducur;
Saphire mustre ki fei ad, qu'ensemble od Deu regnerat ;
Castedoine ki est foin mustre que od Deu serum veisin ;
Smaragde demustre fei, que Christiens ad en sei;
Sardonix mustre castée, entre sainz humilité ;
Sardius mustre dolur, qu'el munt ourent pur Deu amur;
Crisolite ure celeste, qui ourent out vie terrestre ;
litude to it; God was in guise of loadstone, when he appeared in the flesh,——
for iron nor fire, steel nor stone, have made him his manner, he was opposed to
all this, that is, the loadstone.-God could not be killed by iron, neither could
the fire of hell do it,-arm of steel could not guard him, nor stone seal him up,—
but he rose to life from death, and cast his lieges out of hell.
This the loadstone shows us, God had on earth the semblance of it,-which in
the night gives light, that is our darkness;-as the stone draws the iron, so Jesus
Christ drew us from hell.
Daniel said in his discourse that he saw a baron clothed-with a vestment that
is named baldui, that is his vest ;-such a vestment grows from the earth, and
it gives to understand, that God took incarnation for our redemption.-And as
for the finding of the loadstone upon the mountain in the East ;-the mountain
signifies majesty in which Jesus Christ shall be found;-and God who is Father and
Son, and God who is to us the Holy Ghost,-may he be a support to us, and may
he be a foundation to us !—Of the loadstone I will now treat no more, I will begin
of other stones.
There are twelve stones in this world, which have great signification,—I will
not omit briefly to tell the signification of each.-The red jasper shows love,
open weakness, sweetness ;-sapphire shows that he who has faith shall reign to-
gether with God;-chalcedony which is fine, shows that we shall be neighbours
with God;-smaragdus shows faith, which the Christian hath in him;—sardonyx
shows chastity, humility among saints;-sardius shows sorrow, which they had
in earth for God's love;-chrysolite the celestial happiness, which they had
J
1472.]
127
THE BESTIARY.
Beril demustre espurgement, que sainz pronuntieret à gent ;
Topacius nus signifie la corune de saint vie;
Crisopassus mustre luer, que li sainz hom averunt mult cher;
Jacinctus mustre luur que li saint unt del creatur
Amatistus mustre çeo, qui le martire que Dés sufri.
Hic preciosi lapides carnales significant homines; colorum
et varietas, virtutum multiplicitas, qui his floruerit,
concius esse poterit; Jerusalem pacifera, hec tua
sunt fundamina, felix et imo proxima, que te mere-
tur anima, certos tuorum turrium, non dormit in
perpetuum. Concedit nobis agie rex civitatis celice,
post metam jure labilis, consortium cum superis.
Amen.
KI I plus volt saver de ces peres, lur vertuz e lur maneres,
Si alt lire de Lapidaire, que est estrait de gramaire ;
Içi ne voil ore plus traiter; d'une pere voil cumencer,
Ki de tutes est fundement, lumere, e maintenement;
De ceste pere voil traiter; or i sait Dés al cumencer!
Et de rore celi ginnitur, et utile est ad gestandum contra
inimicum, et quicquid de eo dicitur allegorie dicitur.
UNION ad nun ceste pere, nule ne pot estre plus chere;
Pur çeo est union numée, jà sa per n'ert mais trovée.
J or voil dire per raisun cument ele naist ù la trovum.
Union naist par grant raisun en un isle Tapné ad nun;
En cele idle ad teles peres, ki sunt faites en tel maneres,
Qu'il n'ad buche ne jointure ne echede ne creveure,
Ainz sunt si plaines cumme glace, içeo voil que ben sace;
Icés peres unt pousté qu'eles se aoverent de lur gré, [ent,
Del cel la ruseie receivent, de cele enpreingnent, de cel veie-
Ceo fusent vives creatures, puis se revugnent senz faitures;
with the terrestrial life;-beryl shows purification, which the saints pronounced to
people; topaz signifies to us the crown of holy life;-chrysopassus shows the
light, which the holy men shall hold very dear;-jacinth shows the light of the
Creator which the saints have ;-amethyst shows what the martyrs suffered for
God.
He who will know more of these stones, their virtues and their characters,-let
him read the Lapidary, which is compiled from science ;-here I will treat of them V
no more; I will begin of a stone,-which is the foundation, light, and support of
them all;-I will treat of this stone; now may God be at the beginning of it!
Unio is the name of this stone, none can be more precious;—therefore it is
named unio, the equal of it was never found.-And now I will tell rightly how it
grows where we find it.—The unio grows by great right in an isle named Tapné;
in that isle are such stones, that are made in such manner, that there is nei-
ther mouth nor juncture nor hole nor crevice, but they are smooth as ice, I wish
you to know that, these stones have the power to open at their own will,-they
receive the dew of heaven, become impregnated with it, and live by it, as if they
were living creatures, then become again without shapes;-the dew is so long in
ޕޖ
128
[1492.
PHILIP DE THAUN.
Tant est la rusée en la pere, que la rusée devent pere,
E tuz jurz i est altretant cum mere porte sun enfant ;
Puis si se aovere, si'n ist la pere, puis se joingnent en tel ma-
Jà puis ne sera deserée, ne crevace n'i ert truvée.
EN
[nere,
Ñ un livere dit de gramaire, que nus apelum Bestiaire,
Que ceste pere naist en mer, concete le fait apeler,
De sus mer en la matinée, y iloc receit la rusée ;
La rusei en sei clorat, e puis as funz de mur viat,
Tant cum la rusé i serat en meité charn parat;
E tant i serat la rusée qu'ele ert en pere tresturnée.
Ceste pere est bon à porter, ki castement se pot guarder;
A mult choses pot valeir, ki cestes peres pot aveir.
Jà n'ert fors mort nul enfermeté dunt hom ne venge à santé,
Ki od rusée le beverat, se il verai fiance ad.
Et ros quoque ginnitur, gratia intelligitur: hic unio pin-
gitur, et mare in quo nascitur, et de concha egredi-
tur, vel de lapide proditur, et in carne figuratur,
allegorice dicitur, quicquid de eo scribitur.
UNIO, ki naist de rusée e ki en pere est engendrée,
Unio Jhesu signefie, pere dunt naist Sancte Marie;
Unio, ki naist de rusée, signefie grace aprestée ;
Par grace fud que li Fiz Dé fud à la virgine presenté;
Par grace en cuillit le salud, e par grace fud conceud;
Cum la pere overe senz faiture, e ele se joinst senz crevue ;
Cum la pere fait la rusée, si fud la Virgine consecrée,
E issi concut e enfanta la Virgine ki Jhesu porta ;
Virgine concut, virgine fanta, virgine parmist e parmaindrat.
the stone, that the dew becomes stone,-and it is there always as long as the mo-
ther carries her child;-then it opens itself, it issues from the stone, and they
join in such manner,-that never after shall it be unclosed, nor will there be found
a crack in it.
In a book of science, which we call Bestiary, it is said that this stone grows in
the sea, which it directs us to call a little shell, it is above the sea in the morning,
and there it receives the dew;-it will inclose the dew in itself, and afterwards
will go down to the bottom of the sea, as long as the dew shall be in it it will
appear half flesh;--and the dew will be there so long till it will be turned into
stone. This stone is good to be carried by one who can keep himself chaste;-
for him who can have this stone, it will be of force against many things.-There
will never be any infirmity, except death, from which a person will not come to
health,-who will drink it with dew, if he has true faith.
Unio, which is born of the dew and which is engendered in stone,—unio signi-
fies Jesus Christ, the stone from which was born St. Mary ;-unio, which is born
of dew, signifies grace that is made ready;—it was by grace that the Son of God
was presented to the Virgin;-by grace she received the salvation, and by
grace he was conceived;-as the stone opens without making, and it joins itself
without crack,-as the stone does the dew, the Virgin was consecrated, and thus
the Virgin who carried Jesus conceived and was with child;-a virgin she con-
ceived, a virgin she brought forth a child, a virgin she remained and shall re-
main.
1516.]
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THE BESTIARY.
་་་
SEIGNURS, n'en aiez pas dutance; ore en oez altre sem-
Li berilz ad vertu en sei, le rai del solail trait à sei; [blance.
E li reis est de tel nature, li beriz passe senz frainture;
È li chalt est de l' altre part, que il esprent e bruille e art
Estupes, tundre, drapellez, seches cosetes estramez.
E içeo est tel esperment, que veu est à mainte gent.
Icil beril nus signefie Nostre Dame Sancte Marie
Par le soleil, Deu entendum ; e par le rai sun Fiz parnum ;
Ke si cum li rais de solail à ceste pere est fedeil,
Que il entre en li senz uverture, Jultre passe senz frainture;
SACEZ que issi faiterement, que Jhesu Christ veraiement,
Si passe la Virgine entre sai, cum par mie pere lo rai;
Dés la furmad, e concut lui, e si fu pere e mere amdui;
Si fu Jhesu Christ pere, e Marie fiille e mere,
Pur fiz ne perdit nun de pere, ne el pur fiille nun de mere.
CEO que li rais de altre part de la pere esprent 7 art
Estupes, tundre, drapelez, seches cosetes estramez,
Signefie que Dampne-Deu, puis que la Virgine fud né,
Nostre fragilité brui, 7 an amur nus converti;
Ke feu signefie amur e Saint Espirit del Creatur ;
Sainte est la pere 7 espruvée; atant est cest raisun finée.
DES
ES est vive pere, çeo dit Saint Pol l'apostle en sun escrit,
E çeo conferme Sain Johan veraiement e senz engan ;
Pere esteit Dés, ceo li fud vis, e tristut coveret Parais;
D'iceste pere unt luur tutes les pères e colur
De ceste pere unt bunté tutes les peres e clarté ;
D'icest pere veirement unt tutes peres fundement.
Lords, have no doubt of it; now hear another similitude of it.-The beryl has
a virtue in it, it draws the ray of the sun to it ;--and the ray is of such a nature,
it passes the beryl without a fracture ;-and the heat is on the other side, that it
lights, and sets on fire, and burns-rags, tinder, pieces of cloth, dry things of
straw. And that is an experiment which has been seen by many people.—This
beryl signifies to us Our Lady St. Mary;-by the sun, we understand God; and
by the ray, we understand his Son;-for as the ray of the sun is obedient to this
stone,—that it enters into it without opening, and passes through it without
fracture;
Know thus certainly that Jesus Christ truly-passes the Virgin, between him-
self, as the ray through the stone;-God formed her, and she conceived him, and
thus was both father and mother;―Jesus Christ was father, and Mary was daugh-
ter and mother, for son he did not lose the name of father, nor she for daughter
the name of mother.
The circumstance that the ray on the other side of the stone sets fire to and burns
-rags, tinder, pieces of cloth, dry things of straw,-signifies that the Lord God,
after he was born of the Virgin,-burnt our frailty, and converted us to love;—
for fire signifies love and the Holy Spirit of the Creator;-the stone is holy and
proved; and so is this discourse ended.
God is a living stone, as St. Paul the apostle says in his writing, and St. John
confirms it truly and without guile;-God was a stone, and he was alive and co-
vered all Paradise ;-from this stone all the stones have brightness and colour;
—from this stone all the stones have goodness and clearness;-from this stone
truly all stones have their foundation.-And know, the apostle St. Peter calls the
K
$
130
[1542.
PHILIP DE THAUN.
E sacez l'apostle Saint Pere les fianz apele vives peres;
Li saint sunt peres veirement, de Saint Eglise fundement,
Ceo est qu'il funt e ferm e stable, J en Parais permainable;
Vives peres sunt apelées, pardurable vivent od Dé.
CEO dist Saint Pere, qu'il ert pere e sur lui pere,
EO´dist
De Eglise ferait fundement, dureit li pousté de gent,
Delier e dedeslier durait li les cles del cel,
E tut cil ki el cel irunt, ces oit bonuretez averunt,
.I.
.II.
.III.
.IV.
.V.
.VI. .VII.
.VIII.
Vie, juvent, saint, amur, repos, joie, pais, e luur ;
Union çeo durat senz fin, issi cum dient clerc devin ;
Union e Sancte Marie nus doinst ices .viij. duns de vie!
E Dés li otreit sa majesté pur quei cest livere fud trové!
E tuz ces ki çeo praierunt, e Pater noster en dirunt,
La merite aient Sain Johan, el sain saient saint Abraam.
Union est Pere e Fiz, union est Saint Espiriz;
Union est cumencement, union est definement;
Union est alpha w; Benedicamus Domino!
7
CE
EO est ume encline terre, aillurs ne volt pulture quere ;
Tut issi funt li hom del mund, richeises querent ki's confunt;
Quant tant les aiment à tenir, que pur Deu ne's volent partir.
Li oisel vunt dreit volant là sus vers le cel joiant,
Tut issi est de mainte gent, vers le cel lur curage tent.
Pere est ferme, par sei stable, tuz jur sest chose parmeinable;
Signefiance est d'ume sage, ki en ben tuz jurs ad curage.
Cest est demustrance d'enfant, oisel d'ume à Deu tendant.
MUSTRE ai de treis maneres, de bestes, de oisels, e de peres;
Que de cascun de ces est un rai, çeo demustre que Dés
[est rei,
believers living stones; the saints are stones truly, the foundation of Holy Church,
—that is, they make it firm and stable and durable in Paradise ;-they are called
living stones, they live for ever with God.
This St. Peter says, that he was stone and stone upon him, he would make him
the foundation of the Church, he would give him power of people, he would give
him the keys of heaven to bind and unbind,-and all those who shall go to hea-
ven, thall have these eight good things,-life, youth, holiness, love, repose, joy,
peace, and light;-unio will give that without end, as the theologians say ;-may
the unio and St. Mary give us these eight gifts of life!-And may God give his
majesty to her for whom this book was made !-And may all those who will pray
for that, and will say a Pater-noster for it,-have the merit of St. John, may they
be in the bosom of holy Abraham!-Unio is Father and Son, unio is the Holy
Ghost; unio is beginning, unio is end; —unio is alpha and w; Benedica-
mus Domino!
That is, man inclines to the earth, elsewhere he will not seek food ;-just so do
the men of the world, they seek riches which bring them to confusion,-when
they love so much to keep them, that they will not let them go for the sake of
God. The birds go straight flying joyously up towards heaven,-just so it is with
many people, their courage tends towards heaven.-A stone is firm and stable of
itself, it is a thing always enduring;-it means a wise man, who has courage al-
ways in doing good.-This is the demonstration of a child, and the bird of a man
tending towards God.
I have shown of three kinds, of beasts, of birds, and of stones,-that of each
1569.]
131
THE BESTIARY.
:
En persone est Trinité, 7 Un suls est en deité;
J
Icist Dés nus sait en aie, e la Virgine Sancte Marie !
Icist Dés nus otreit veir sen, e vie pardurable! AMEN.
of these there is a king, which shows that God is king,-in person he is Trinity,
and One only in divinity ;-may this God be our aid, and the Virgin St. Mary!—
May this God give us true sense and life everlasting! AMEN.
K 2
FRAGMENT ON POPULAR SCIENCE,
FROM THE
EARLY ENGLISH METRICAL LIVES OF SAINTS.
THE rizte put of helle is a-midde the urthe with-inne;
Oure Loverd, that al makede i-wis, queynte is of ginne,
Hevene and urthe y-makede i-wis, and siththe alle thing that is.
Urthe is a lutel hurfte azen hevene i-wis;
Hevene goth aboute the wordle evene hit mot weye;
Urthe is a-midde the hevene as the streon a-midde theye.
Moche is that on more than that other, for the leste sterre i-wis
In hevene, as the boc ous saith, more than the urthe is;
For ho so were an he3 bi a sterre, if hit so mizte beo,
So moche wolde the urthe thenche that he ne scholde hire no3t
Ones goth the sonne aboute thurf dai and thurf nizt; [i-seo.
And the mone and the sterren with hire bereth the sonne brizt.
\ For that is evene above thin heved, aboute the nones stounde,
Under thi fet evene hit is at mid-ny3t under grounde;
And cometh up whan the sonne a-rist, and over the is at none,
Evene heo maketh thus hire cours, and cometh aboute sone.
As an appel the urthe is round, so that evere mo
Half the urthe the sonne bi-schyneth, hou so hit evere go;
And nou hit is her mid ous whan hit is her mid-ny3t,
As me mai to sothe i-seo, ho so haveth god insizt.
And if thu hulde a cler candle bi an appel rizt,
Evene helven-del than appel heo wolde syve hire lizt.
Ther beoth in the firmament suche as we i-seoth,
The ovemeste is the rizte hevene in whan the sterren beoth;
For ther above is Godes riche, that i-lasteth bouten ende,
That we beoth therto y-maked, God lete ous thider wende!
Ther bynethe sovene beoth, that ech of hem i-wis
A steorre hath with-oute mo that planete i-cleped is;
Ich wole bi-gynne the sove names, and nemny the hexte.
Saturnus is above; and Jubiter is the nexte;
Thanne Mars bynethe him; and thanne the sonne is;
Venus siththe the clere sterre; Mercurius thanne i-wis,
That selde is of ous i-seze; the mone is next the grounde:
Thurf gret wit of clergie here names were furst i-founde.
35.]
133
ENGLISH VERSES ON POPULAR SCIENCE.
3
For ech of the sovene mai gret vertu an urthe do,
Bothe of weder and of frut, as here poer 3if therto;
And also men that beoth i-bore under here mizte i-wis
Schulle habbe diverse mizte, and lyf, after that here vertu is,
Summe lechours, and summe glotouns, and summe other ma-
nere;
Natheles a man of god in-wit of alle thulke him mai skere :
For planetes ne doth non other bote zeveth in manes wille,
To beo lither other god as here vertu wole to tille,
And зyveth also qualité to do so other so,
And not for than bi his in-wit ech man may do.
437
For such qualité nath noman to beo lechour other schrewe,
That ne mai him witie ther azen, ac natheles so doth fewe.
Of this sove pla[ne]tes also gret poer ze i-seoth,
For sove dayes of the wyke ther-after i-cleped beoth ;
Of Saturnus, Saterday; and Soneday of the sonne ;
Of the mone, Moneday, ho so rekene conne.
Of a planete eche day in the wyke i-cleped is,
In Englisch other a Laty, bote 3e herkny amis;
And for Mars and Saturnus lither in here poer beoth,
And lute God an urthe doth, as this clerkes i-seoth;
Therfore me schoneth moche thane Saterday bigynne,
And the Tuesdai, eni work for eni god on to wynne.
Among alle the planetes the sonne a-midde is,
As the kyng a-midde his men to wissen alle i-wis;
Ase the sonne mai schyne aboute hem echon,
For alle hi habbeth list of hire, with hire no3t on.
As me mai the mone i-seo while heo is nue rizt,
A lute rundel, as a sikel, me si3th therof that lizt;
And al that other del with-inne blac as a reven is,
So blac is al the mone of him silve i-wis,
Bote ther as the sonne schyneth that zeveth hire list al,
And maketh hire so schyne aboute as heo schynde in crestal;
For whan the sonne schyneth in crestal other in water cler,
A gret leome hit zeveth out azen, and schyneth fur and ner,
Also fareth the mone i-wis, the sonne schyneth a-doun rizt
✓ Evene on hire, and azen among ous sent his lizt.
And for the sonne is fur above rizt to-fore the prime,
Bynethe hire the mone is evene and the sonne schyneth sum
tyme.
In thother side al of the mone, and hider-ward ri3t nowizt,
Thanne ne seo we no3t of hire ne heo ne zifth no lizt,
So that the sonne bifore goth lute and lute i-wis,
And schyneth on the nerre half in thulke that ner him is,
And maketh the mone wexe so lute and lute bistounde,
So that whan hit hezful is the sonne goth to grounde.
134
[79.
ENGLISH VERSES
484
509
The mone bi-gynneth bi este a-rise evere azen hire rizt,
And in the half toward ous the sonne sent hire lizt;
Thanne is thother half durk and thother is al lizt,
And sent hire leom hider to ous, and schyneth al longe nyzt,
So that heo draweth hire ner the sonne, and lute and lute
a-bac,
And bileveth cler toward the sonne, thother del al blac;
And atte laste toward ous atte monthes ende,
And cler above as the sonne lizt to hire doth sende;
So that the sonne in halven-del schyneth ever mo,
What above, what bynethe, hou so hit evere go:
As me mai bi a candle i-seo, that is bisides a balle,
That zeveth list on hire halven-del, hou so hit evere falle.
And whan the sonne is under urthe, and mone above a-nizt,
Biside the urthe in that on half the sonne sent on hire lizt.
An hondred sithe and vyve and sixti, as hit is i-write,
The sonne is more than the mone, ho se hit wole i-wite ;
And the urthe is more than the mone neoze sithe i-wis,
The mone thin3th the more, for heo so nez ous is.
The sonne is hezere than the mone more than suche threo
Than hit beo hunne to the mone, the lasse heo is to seo.
Moche is bituene hevene and urthe, for the man that mizte go
Ech dai evene fourti myle uprizt and eke mo,
He ne scholde to the hexte hevene, that al day 3e i-seoth,
Come in eizte thousend zer, ther as the sterren beoth;
And the3 Adam oure furste fader hadde bi-gonne anon,
Tho he was furst y-maked, toward hevene gon,
✅And hadde ech dai fourti myle evene uprizt i-go,
He nadde no3t gut to hevene i-come bi a thousend zer and mo;
Siker beo ze ic sigge soth, i-leove ho so hit i-leove;
Hou schulde we that come so late after Adam and Eve?
Ac whan a man is an urthe ded, and his soule bi God,
He nath of hire non hevynisse nother of flesch ne of blod;
If he hath thanne soule with-oute sinne, he hath angles cunde,
And mai beo nouthe her and ther as quic as manes munde.
For as thu sixt the listinge out of the cloude wende,
That cometh in that on half of the wordle and as swithe is at
thother ende,
Swithere schet a manes soule, 3e swithere than suche sovene,
If hit is with-oute sinne, thane wey to the blisse of hevene;
Wel rathere me mai to helle come, ful wel hit is i-sene,
Wel mo thider goth, ic wene, ze mo than such tene.
Bynethe the loweste hevene that the sterren beoth on i-brozt,
Beoth the four elementz, of wham we beoth i-wrozt.
Next the mone the fur is hext, echone hi beoth rounde;
Their is thanne bynethe next, and taketh their to grounde;
123.]
135
ON POPULAR SCIENCE.
Siththe the water and siththe the urthe, thuse foure beoth i-wis;
Of thuse four elementz ech quik best y-maked is.
Oure Loverd in eche of thuse scheweth al day his mizte,
As 3e mowe in stede of fur i-seo a wonder sizte,
Sitte as hit a sterre were bi the lifte an hez,
Ac the sterren beoth heze above, for their is swithe he3.
This on mai her among ous gret strengthe and mizte do,
He draweth up the cunde of water and of urthe also;
Hit draweth up of urthe in drie wether, as hit were a drie breth,
So that thurf the hete of the sonne above their hi geth,
Whan hit cometh among the fur sone hit gynneth tende,
And al bernynge hit schut forth forte hit beo i-brend to ende.
Therfore me si3th not such thing, bote hit beo in hete;
Listinge cometh ek therof, whan hit cometh to wete.
For of thulke silve drie breth whan hit is i-drawe an hez,
Thurf hete that was bifore and a cloude that is nez,
Anon whan hit a-fure is, hit schit thurf the cloude,
The while that hit in the water is hit gotheleth swithe loude,
As the ther come a slab of ire that glowinge a-fure were,
In water hit wolde gotheli loude, that fur me schulde hit i-hure.
Also that fur up an he; that bi the cloude is i-tent,
Gotheleth in the water looude, as hit thurf out went.
For that is thundre i-wis, and non other thing;
And whan that fur perce; thurthout, that is the listing,
That schut abrod into al the wordle, and cometh after the dente;
Ac natheles he cometh bifore, for he ne mai nozt astente.
If ther were nou a post hez, and a man above sete,
And me seze him smyte an he3 godes duntes and grete,
Thu scholdest i-seo wel longe him smyte duntes with thin eye,
Er thu schuldest eni dunt i-hure, and he sete wel heze;
For me mai i-seo wel fur a thing anon so hit is i-do ;
Iff ther beo eni thing bituene me, ne mai nozt i-hure hit so.
Whan that fur cometh into the water, gret noyse anon ther is ;
Ac me ne hureth hit no3t anon, for hit so fur is,
[no3t;
Ac the listnige we seoth anon, for whan hit is out i-brozt,
Therfore hit thin3th hit cometh bifore, ac natheles hit ne doth
For the list is i-come anon we habbeth the sizte,
Ac the soun ne mai nozt so sone to ous a-lizte.
Nou nis the drie breth of the urthe nevere with-oute hete,
To drawe up that cometh bifore naqueynt with-oute wete;
Therfore bote after hete me ne schal no thundre i-seo ne hure,
And the weder smite in wete to makie quenchinge of fure,
Ne in pur wynter nothe mo, for thanne nis non hete,
To drawe up the rizte cunde of the urthe for the mochele wete.
Therfore me saith that wynter thundre me schal selde god i-seo,
Forhe ne mai nevere thanne come bote the weder uncunde beo.
136
[169.
ENGLISH VERSES
Ac bituene somer and wynter, as bituene Averyl and May,
And eft-sone in harvest after Seint Clementes day,
Thanne is thundre cunde y-nou3, and listninge also;
For thanne is the weder wet y-nou3, and ofte hot therto.
ze mowe sigge whan thundre is menginge of fur and wete,
Hou is that hit quelleth men bi weyes and bi strete,
And smyt a-doun grete treon, and doth meni other wonder?
Therfore ic mot zu telle more of the cunde of thunder. [anon,
569 Tho oure Loverd an urthe tholede deth, the devel he bond
And debrusede helle 3ates, with thundre thider he come;
Therfore ever-eft after-ward wher so develen beo,
595
Of thundre hî beoth so sore agast that hi nute whoder fleo,
And sleth men bi the wey as hi fleoth, as me mai ofte i-seo,
That moche fere hem zeve God that hem the worse ne beo.
Another maner ther cometh of her of the thundre among,
For theras the weder is, ther is turment strong
Of wynd, of water, and of fur, and thaye threo were i-fere,
A melston scholde al to-dryve, the; he of bras were. [wonder,
Whan the tempest is ther so strong, me thin3th hit nis no
Thez ther come ofte som a-doun mid the dunt of the thunder;
Whan the fur and the wynd smyt thurf the water cloude,
With gret strengthe hit smyt a-doun, as me mai i-hure loude,
And smyt as hit were a dunt other a blast of grete mizte;
No wonder the hit smyte harde ther hit doth alizte, [wounder;
And breketh treon, and sleth men, and doth swithe gret
In thisse manere cometh the harm that me si3th of thunder.
Me sizth ofte liztnige berne hous and schrenche,
That unethe schal eni water that fur therof aquenche ;
For of the water cloude above the fur is out i-brozt, [hit nozt.
And for hit out of the water cometh, that water ne quencheth
Nou esche we in what manere water cometh so heze,
And whar-of cometh reyn, and snow that we seoth mid eze.
The sonne that is al mayster here sent a-doun hire hete,
And maketh wateres brethi up as hi schulde swete,
Both of the see and of fersch water he draweth up the breth ;
So that above in the lift thulke myst evene geth.
Nou is ther up in the lifte a swithe cold stede i-wis;
For bituene hevene and urthe non so cold ther nis;
Ther-as the blake clouden beoth, and other wederes beoth also,
Hit nis uprizt fram urthe bote mylen tuo.
Whan the sonne hath thider i-drawe the mist thurf hire hete,
Hit ne mai no fur for the colde, ac bicometh ther al to wete,
And gadereth ther a water cloude, and hoveth ther a stounde,
Forte the tyme come that hit ryne and droppinge falle to
If hit is cold up an he3, the dropen falleth to snowe, [grounde.
As hi freoseth a-doun-ward her er hi come so lowe;
215.]
137
ON POPULAR SCIENCE.
{
If hit is thurf out so cold that hi al i-frore beo,
Thanne hit is hawel pur, as ze mowe al day i-seo.
The breth of the water that the sonne draweth up azen eve,
Whan the sonne is to grounde a-go, hit ne may no3t bileve,
Whan nothing ne halth hit up, and the hete is al i-do,
Thanne falleth hit softe a-doun, and to dewe bicometh so,
And hongeth on lef and on gras forte the hete a-morwe come,
And the sonne lute and lute hit habbe up y-nome.
Hor-forst cometh whan hit is cold, so that hit freosez a-ny3t,
And the deu freose a-donward, and whan hit a-doun a-lit, 618 Squ
If the deu is up i-drawe and a-doun falle also,
And therof cometh thulke mist and a cold forst ther-to,
Thanne freoseth the thicke mist and hongeth on the treo,
And therof cometh ren-forst, as thulke mist doth fleo,
Hit cleveth in hegges al aboute and in wodes also,
And ic wot in mi for-top hit haveth ofte i-do.
In thisse manere 3e mowe i-seo the cunde of reyn and snowe,
Of hawel, of deu, of reyn-forst, and hor-forst that freoseth so
Of clouden and of myst, for a lothing hit is,
[lowe,
For alle hi cometh of water breth that the sonne draweth up
Nou is ther water her an urthe more than of londe, [i-wis.
For sum see with-oute mo is more ic understonde;
For the grete see of occian in his on ende i-wis
Is more than the urthe beo, and wonder non hit nis s;
For aboute al the urthe heo goth, and brod is therto,
As the white goth aboute the 30lke, and more is also.
Ech other see anante ous ne beo heo so grete non,
Nis bote a lyme of thulke see ther-inne hi goth echon.
638Wellen cometh of grete wateres, and moche del of the see,
Thurf veynes under urthe to the see hi wendeth aze;
For ther beoth as hit veynes were under urthe meni on,
That tilleth out of the see, and to the see goth echon;
Ther thurf urneth the wateres faste aboute fram the see,
And at welles springth out, and eft cometh aze.
And as swithe as eche water cometh to the see in his ende,
To the grete see of occian as swithe hit doth wende;
Therfore alle the wateres that to the see doth gon,
The see mot evere nede beo as evere more bi on;
That heo floweth ofte and ebbeth and waxeth in a throwe,
That is thurf cunde of the mone, and rizt no3t thurf hire owe.
Urthe is a-midde the see a lute bal and round,
And pur helle a-midde the urthe, ho so sozte the ground.
And 3ut as gret as urthe and as lute as heo is,
654
Ther nis bote the sove del that men wonyeth on i-wis;
For her in the north half ho so lie nele,
For hit is so fur fram the sonne noman ne woneth for chele;
L
138
[261.
ENGLISH VERSES
Ne in the south half nothe mo for the grete hete
Of the sonne that is above, the leomes beoth so kete. [inne,
And in meni other stedes eke the; men mizte wonye ther-
Hi ne bereth corn ne frut manes mete to wynne;
So that the the urthe were i-deld ho so hit mizte do bi art,
Ther nis to wonye inne men bote the sovethe part.
Of this four elementz ech quik thing y-maked is,
Ofurthe, of water, and of eyr, and of fur, i-wis.
668 Man hath of urthe al his bodi, of water he haveth wete,
Of eyr he haveth wynd, of fur he haveth hete. [lasse ;
Ech quic thing of alle this foure, of some hath more other
Ho so haveth of urthe mest, he is slou as an asse;
Of vad colour, of hard hide, boustes forme, and ded strong,
Of moche tho3t, of lute speche, of stille grounynge and wraththe
A slouz wrecche and ferblet, fast and loth to zeve his god, [long,
Sone old, and no3t wilful, stable and stedefast of mod.
Wan water is mest, me schal beo whyt and fat also, [ther-to ;
Of nesche her and nothing strong, gret slepere, and slouz
Snyvelinge nose, of wyd mouth, of lute word, and lute drinke,
Of schort wrathth and debonere, ferblet, and lute luste to swynke.
Ho so haveth of fur mest, he schal beo smal and red,
Other blak with crips her, lene, and somdel qued,
Hynder and bosti y-nouz, hardi and wel he,
Sweriere, of meni word, and a fol of lecherie,
Prout wemod, and drinkere, in wraththe almest wod,
Hardi, lizt, and staleworde, and wakiere wel god.
Ac ech the four elementz temprieth other i-wis,
So that unethe eni of ham pur maister is
As if thu nymest rizt hot water, and dost cold ther-to,
Thu hit mist maki wlak and entempri so.
Tho oure Loverd makede man, the makede him silve i-wis,
Of alle this four elementz that man zut is,
Tho he makede cunde in eche man, as 3e mowe alle wite,
Bitwene man and womman of wham we beoth be-zite;
Vyl a thing is that sed that man is mid i-sprenged,
Bothe of man and of womman to-gadere hit is y-menged;
Of whyt colour hit bileveth, as hit is i-write,
Forte aboute the twelfthe day that hit is bi-zite,
Ther kenneth furst therof smale bollen threo,
Ac ech on other faste hongeth, ho so he miste i-seo ;
Of the hexte cometh the brayn, the hurte of thulke a-midde,
The lyvere that is nythemest kenneth of the thridde;
This beoth threo the hexte lymes that furst i-kenned beoth,
And in hem is al a man lyf, as ze nouthe i-seoth.
Ther nis non of thulke threo that hadde eni wounde,
That ever-eft i-heled beo, ac deyeth in a stounde.
307.]
139
ON POPULAR SCIENCE.
After the tuelf furste dayes that the sed hath whyt i-beo,
Hit bicometh to a thikke blod, and changeth his bleo;
Neoze dayes hit thicketh so, forte thon and tuenteothe day,
Thanne turneth hit furst to flesche, as the cunde may;
After the eizte and tuenti dayes, forme hit gynneth to nyme,
So that with-inne fourti dayes hit haveth everech lyme,
And in lasse if hit is a knave, for he is of more hete. [grete;
Whan the lymes beoth furst y-maked, hi ne beoth not ful
A smal web bi-clippeth hit al about e, to holde hit to-gadere faste,
Fram that hit is furst i-kend forte hit beo i-bore atte laste;
Al round hit lyth in the wombe, i-buyd as an hare,
Whan he in forme lyth, for hit is somdel nare,
Al i-buyd the legges, hit nolde no3t elles vie,
The heles atte buttokes, the kneon in aither eye,
The heved i-boued a-doun-ward, tharmes eke with-inne,
Thelbowes to the schare, the fustes to the chynne,
Al i-buyd is the rug, so that nez round hit is.
Man, whar hastou al thi prute? for ther nis non i-wis.
Thu makest the se hez her, and noman nelt bi-rue,
Loke hou crokede thu were ther, and whar-to thu miztest
Thu ne miztest no3t enes holde up thyn heved, ne undo thyn
Whannes cometh hit siththe to bere the so heze?
[pue,
[eze,
736
Threo soules ther beoth in ech man, and nozt alle i-liche gode,
As ic seide zou er of threo bollen, if ze understode;
зе
In the nythemeste bolle ther the lyvre doth out springe,
Ther cometh tuo maner soulen atte bygynnynge,
As hit were a maner lyf that sent men velinge,
To the lymes al aboute and bringeth hem in waxinge,
So that a manes norisschinge and waxinge also
Of thulke furste soule cometh, and of the lyvre also;
Thulke manes soule is whan hit is ther-to i-brozt,
That manes lymes i-formed beoth that ther ne failleth no3t;
Thanne cometh ther-in the hurte, that thother bolle was,
A soule that bringeth lyf ther nevere er non nas;
may
Thanne is the child quic anon, of strengthe naveth hit nozt
Enes for to wawe, er hit beo forthe i-bro3t;
Of thulke soule hath ech man that
wawi and gon,
His fullinge of his lyf al and his vyf wittes echon;
Thulke soule hath eche thing that mai vele other go,
Best, fowel, and eke fisch, and eke worm also.
The soule that bringeth lyf is atte hurte grounde,
Therfore ho so beo ther i-smyte, he deith in a stounde;
Thulke soule cometh of manes cunde, and thothere also,
Therfore whan a man deith, hi deyeth bothe tuo.
zut ther is the thrid de soule that here maister is;
For whan a child hath alle his lymes, ech lyme quik is ;
140 · ENGLISH VERSES ON POPULAR SCIENCE. [353.
764
In the ende of the furste monthe that hit is bi-zitte
Other sone ther-after, as hit is i-write,
The cunde that oure Loverd makede and purveide also,
Tho he hadde furst man y-maked and in Parays i-do,
To menge the cunde of hevene to manes cunde her,
And ane soule of wit and lyf that is angles per,
Cometh fram the cunde of angles, and in this forme a-lizt,
And mengeth with the wrecch flesch, as oure Loverd hit hath
And maketh the cunde that nas er bote as best unethe, [i-dizt,
The cunde of angle with him bere forte he come to dethe;
Thulke soule nymeth his in and bileveth i-wis
In the childes brayn an he3, that is the soule that hext is ;
Thulke soule evere i-last and ne deyeth never mo,
Ac went whan a man schal deye to joye other to wo.
Al that a man hath bifore a best other more resoun can,
Al he hit hath thurf thulke soule whar-thurf he is man:
And whan man went out of thisse lyve thulke soule i-wis
Bigynneth to departi fram the bodi the while he alyve is,
And went wheder heo hath deserved, to joye other to pyne,
The soulen that hire feren were thanne beoth atte fyne;
Thulke that halth manes lyf, that stiketh in his hurte,
Whan he schal with the bodi deye that in strong angusse doth
If he get that his felawe to the joye doth wende, [smurte,
Therfore heo maketh signe of joye, and doth as the hende;
And whan heo deyeth with the bodi faire chere maketh and
And in such poynt the bodi bileveth, as me mai i-seo ofte, [softe,
The ezen i-closed faire y-nou, the mouth of faire chere,
Ech lyme faire i-streizt also, in god poynt as he were.
The thridde soule is 3ut also that deyeth attan ende,
That norischinge to al the bodi and to the lymes doth sende;
He doth ek signe in the bodi if hire felawe goth to gode,
And bileveth that bodi in fair heu with other rode of blode.
This soule deieth in a man whan the lyf is al i-do,
That other whan he leveth his breth and his wawinge also;
Whan heo seoth hire felawe to turment i-brouzt,
Lither semblant heo maketh, as hit ne liketh hire nozt,
And bileveth that bodi in foul heu, thezen starynge,
And the mouth with foul semblant and ofte grenninge.
Suche signes that grisliche beoth ofte me mai i-seo,
Beoth signes that the wrecche soules in lithere weye beo.
Nou God that ous soule zaf, ous lete hire her so rede,
That Seint Michel ous mote afonge and to-fore him lede! AMEN.
THE END.
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Junius.-The Authorſhip of the Letters
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Memoir of Lieut.-Col. Barré, M.P. By JOHN
BRITTON, F.S.A., &c. Royal 8vo. with por-
traits of Lord Shelburne, John Dunning, and
Barré, from Sir Joshua Reynolds's picture, cloth,
6s.-LARGE PAPER, in 4to. cloth, 9s. 1848
An exceedingly interefting book, giving many particulars of the
American War, and the ſtate of parties during that period.
The Table Talk of JOHN SELDEN.
With a Biographical Preface and Notes by S.
W. SINGER. Fcap. 8vo. third edition, por-
trait, cloth, 5s.
1860
LARGE PAPER (for the connoiſſeur
of choice Books). Poft 8vo. cloth, 7s. 6d. 1860
"Nothing can be more intereſting than this little book, containing
a lively picture of the opinions and converſations of one of the
moſt eminent ſcholars and moſt diſtinguiſhed patriots England has
produced. There are few volumes of its fize fo pregnant with
185
Notes on Ancient Britain and the Britons
By the Rev. W. BARNES, author of th
"Philological Grammar," "Anglo-Saxo
Delectus, "Dorſet Dialect," &c. Foolfca
8vo. cloth, 3s.
""
185
"Mr. Barnes has given us the refult of his Collections for a Courſe
Lectures on this fubject, and has produced a ſeries of Sketches
the Ancient Britons, their language, laws, and modes of life
and of their ſocial ſtate as compared with that of the Saxon:
which will be read with confiderable intereſt."-Notes an
Queries.
"We are very glad to meet with fuch pleaſant and readible 'Notes
as Mr. Barnes's. They are very unaffected effays, impartin
much warmth to the old carcafe of Britiſh lore, and evincin
fome real ſtudy. He has found out the value of the old Well
laws, and has made fome uſeful comparifons between them an
thoſe of the Saxons with much freſhneſs if not abſolute novelty.”-
Guardian.
ſenſe, combined with the moft profound learning; it is impoffible Taliefin; or, the Bards and Druids o
to open
it without finding fome important fact or difcuffion, fome-
thing practically ufeful and applicable to the bufinefs of life.
Coleridge fays, 'There is more weighty bullion fenfe in this book
than I ever found in the fame number of pages in any uninſpired
writer.'
Its merits had not escaped the notice of
Dr. Johnſon, though in politics oppofed to much it inculcates, for
in reply to an obfervation of Bofwell, in praiſe of the French
•
Britain. A Tranſlation of the Remains o
the earlieſt Welſh Bards, and an examinatio
of the Bardic Myfteries. By D. W. NASH
member of the Royal Society of Literature
8vo. cloth, 14s.
185
Ana, he faid, 'A few of them are good, but we have one book of Excerpta ex Scriptoribus Clafficis de
that kind better than any of them-Selden's Table Talk.'"-Mr.
Singer's Preface.
The Life and Times of Daniel De Foe;
with Remarks, Digreffive and Difcurfive. By
WILLIAM CHADWICK. 8vo. pp. 472, por-
trait, cloth, 10s. 6d.
1859
"Daniel De Foe devoted his life and energies to the defence of free
inftitutions and good government. He was the Radical of his
day. He not only wrote, but fuffered for truth and liberty. He
was impoverished and perfecuted for his labours in this caufe;
Britania. A Complete Collection of tho
paffages in the Claffic Writers (124 i
number), which make mention of the Britiſ
Ifles, Chronologically Arranged, from Ante
Chrifti 560 to Anno Dom. 1333. By th
Rev. Dr. J. A. GILES.
8vo. cloth, 38
(original price 7s. 6d.)
An Introduction to every Hiſtory of Great Britain.
184
nay, he was repeatedly impriſoned for his principles, or for his Hiftory of England, under the Anglo
unfwerving attachment to them, and for his boldneſs and honeſty
in afferting them. He was the vigorous and indefatigable oppo-
nent of prieſtiſm, of ecclefiaftical domination, and of the Popish
tendencies of his time. We might not approve of all he wrote
againſt the Catholics, but we fhould remember that he faw and
felt, as we cannot, how inherently oppoſed to true freedom is the
Catholic fyftem. Although we live in very different times from
Saxon Kings. By Dr. J. M. LAPPENBERG
Tranflated by BENJ. THORPE, with Addition
and Corrections, by the Author and Tranſlator
2 vols. 8vo. cloth, 12s. (original price £1. 1s.
184.
thoſe in which De Foe lived, yet his life is full of pregnant leffons Hiftory of England, under the Normar
for the liberals and friends of religious freedom of our day.”—.
Bradford Review.
Wayland Smith.-A Differtation on a
Tradition of the Middle Ages, from the
French of G. B. DEPPING and FRANCISQUE
Kings, with an Epitome of the early Hiſtory
of Normandy. By Dr. J. M. LAPPENBERG
tranſlated with Additions by BENJ. THORPE
8vo. cloth, 15s.
1851
MICHEL, with Additions by S. W. SINGER, Agincourt; a contribution towards an
and the amplified Legend by OEHI.ENSLAGER.
12mo. cloth, 3s. 6d.
Pickering, 1847
“Wayland Smith and his Cave form one or the Incidents in Sir
W. Scott's "Kenilworth,"
authentic Lift of the Commanders of the
Engliſh Hoft in King Henry the Fifth's Ex
pedition. By the Rev. JOSEPH HUNTER
poſt 8vo. 2s. 6d.
1850
Maou
3

John Russell Smith, 36, Soho Square, London.
and Rectifications of Ancient Britiſh Hiſtory.
8vo.
ritannic Reſearches; or, New Facts | Inquiry into the Particulars connected
with the Death of Amy Robfart (Lady
Dudley), at Cumnor Place, Berks, Sept. 8,
1560; being a refutation of the Calumnies
charged againſt Sir Robert Dudley, Anthony
Forſter, and others. By J. T. Pettigrew,
8vo., 2s.
1859
• • •
By the Rev. BEALE POSTE, M.A.
(PP. 448), with engravings, cloth, 15s. .1853
The author of this volume may justly claim credit for confider-
able learning, great induftry, and, above all, ftrong faith in the
Intereſt and importance of his fubject.
On various points
he has given us additional information, and afforded us new
views, for which we are bound to thank him. The body of the
book is followed by a very complete index, fo as to render refe-
ence to any part of it eaſy: this was the more neceſſary, on ac-
count of the multifariouſneſs of the topics treated, the variety of
perfons mentioned, and the many works quoted."-Athenæum,
Oct. 8, 1853.
The Rev. Beale Pofte has long been known to antiquaries as one
of the beſt read of all thoſe who have elucidated the earlieſt an-
als of this country. He is a practical man, has inveſtigated for
imfelf monuments and manufcripts, and we have in the above-
amed volume the fruits of many years' patient ftudy. The ob-
ects which will occupy the attention of the reader are-1. The
olitical pofition of the principal Britiſh powers before the Roman
The Fawkes's of York in the 16th
Century, including Notices of Guy Fawkes
the Gunpowder Plot Confpirator. By ROBERT
DAVIES, F.S.A. Poft 8vo., Is. 6d. 1850
Hiſtorical Sketches of the Angling Lite-
rature of all Nations. By ROBERT BLAKEY.
To which is added a Bibliographical Cata-
logue of Engliſh Books on Angling and
Ichthyology, 12mo. cloth, 5s.
1856
conqueft-under the Roman dominion, and ſtruggling unfucceff- The Pilgrim Fathers.-Collections con-
ially against the Anglo-Saxon race; 2. The Geography of An-
cient Britain; 3. An inveſtigation of the Ancient British Hifto-
ians, Gildas and Nennius, and the more obfcure British chroni-
ers; 4. The ancient ftone monuments of the Celtic period;
nd, laftly, fome curious and interefting notices of the early Bri-
ih Church. Mr. Pofte has not touched on fubjects which have
eceived much attention from others, fave in cafes where he had
omething new to offer, and the volume muſt be regarded, there-
dre, as an entirely new collection of diſcoveries and deductions
ending to throw light on the darkeſt, as well as the earlieſt,
portion of our national hiſtory."-Atlas.
ritannia Antiqua, or Ancient Britain
brought within the Limits
the Limits of Authentic
Hiftory. By the Rev. BEALE POSTE. 8vo.
pp. 386, map, cloth, 14s.
A Sequel to the foregoing work.
1857
etters of the Kings of England.-Now
firft collected from the Originals in Royal
Archives, and from other Authentic Sources,
private as well as public. Edited, with
Hiftorical Introduction and Notes, by J. O.
HALLIWELL. Two handsome volumes, poft
8vo. with portraits of Henry VIII. and
Charles I., cloth, 8s. (original price £1. Is.)
1848
ese volumes form a good companion to Ellis's Original Letters.
e collection compriſes, for the firſt time, the love-letters of Henry
VIII. to Anne Boleyn in a complete form, which may be re-
garded, perhaps, as the moft fingular documents of the kind that
have descended to our times; the ſeries of letters of Edward VI.
will be found very interefting ſpecimens of compofition; ſome of
the letters of James I., hitherto unpubliſhed, throw light on the
murder of Overbury, and prove beyond a doubt the King was
cerning the Church or Congregation of Pro-
teſtant Separatiſts formed at Scrooby, in North
Nottinghamshire, in the time of James I.,
the Founders of New Plymouth, the Parent
Colony of New England. By the Rev.
JOSEPH HUNTER, F.S.A., and an Affiftant
Keeper of Her Majesty's Records. 8vo. cloth, 8s.
1854
This work contains fome very important particulars of theſe per-
fonages, and their connections previouſly to their leaving England
and Holland, which where entirely unknown to former writers,
and have only recently been diſcovered, through the indefatigable
exertions of the Author. Prefixed to the volume are ſome beau-
tiful Prefatory Stanzas by Richard Monckton Milnes, Efq., M.P.
Love Letters of Mrs. Piozzi (formerly
Mrs. Thrale, the friend of Dr. Johnſon),
written when ſhe was Eighty, to the handſome
actor, William Auguftus Conway, aged
1843
Twenty-feven. 8vo. fewed, 2s.
written at three, four, and five o'clock (in the morning) by
an octogenary pen; a heart (as Mrs. Lee fays) twenty-fix years
old, and as H. L. P. feels it to be, all your own.”—Letter V.,
3rd. Feb., 1820.
"This is one of the most extraordinary collections of love epiftles
we have chanced to meet with, and the well-known literary repu-
tation of the lady-the Mrs. Thrale, of Dr. Johnſon and Miſs
Burney Celebrity-confiderably enhances their intereſt. The
letters themſelves it is not eafy to characteriſe; nor fhall we
venture to decide whether they more beſpeak the drivelling of
dotage, or the folly of love; in either cafe they preſent human
nature to us under a new afpect, and furniſh one of those riddles
which nothing yet dreamt of in our philofophy can fatisfactorily
folve."-Polytechnic Review.
implicated in it in fome extraordinary and unpleafant way; but Life of Mr. Thomas Gent, Printer, of
his letters to the Duke of Buckingham are of the moſt fingular
nature: only imagine a letter from a ſovereign to his prime min-
ifter commencing thus:-"My own fweet and dear child, bleff-
ing, bleffing, bleffing on thy heart-roots and all thine." Prince
Charles and the Duke of Buckingham's Journey into Spain has
never been before so fully illuftrated as it is by the documents
given in this work, which alſo includes the very curious letters
from the Duke and Duchefs of Buckingham to James I.
York. Written by Himſelf. 8vo. fine por-
trait, engraved by Aug. Fox, cloth, 2s. 6d.
(original price 9s.)
1832
The author of this curious, and hitherto unpubliſhed, piece of Auto-
biography is well known by the feveral works of which he was
the author as well as printer. The Book requires no encomium_to
those who have read Southey's "Doctor."
*
5
6

John Russell Smith, 36, Soho Square, London.
Worthies of Westmoreland; or, Biogra- | A Rot Amongſt the Biſhops; or,
phies of notable Perfons born in that County
fince the Reformation. By GEORGE ATKIN-
SON, Efq. Serjeant at Law. 2 vols. poft 8vo.
cloth, 6s. (original price 16s.)
1849
England's Worthies, under whom all the
Civil and Bloody Warres, fince Anno 1642
to Anno 1647, are related. By JOHN VICARS,
Author of "England's Parliamentary Chro-
nicle," &c. &c. Royal 12mo. reprinted in
the old style fimilar to Lady Willoughby's
Diary), with copies of the 18 rare portraits
after Hollar, &c., half-morocco, 5s. 1845
Lifter. The Autobiography of JOSEPH
LISTER (a Nonconformift), of Bradford,
Yorkſhire, with a contemporary account of
the Defence of Bradford and Capture of
Leeds, by the Parliamentarians, in 1642.
Edited by THOS. WRIGHT, F.S.A. 8vo.
cloth, 2s.
1842
Forman. The Autobiography and Per-
fonal Diary of Dr. Simon Forman, the cele-
brated Aftrologer, 1552-1602, from unpub-
liſhed MSS. in the Ashmolean Muſeum,
Oxford. Edited by J. O. HALLIWELL.
Small 4to. Sewed, 5s.
1849
Only 150 copies privately printed. It will form a companion to
Dr. Dee's Diary, printed by the Camden Society, who alſo
printed this work but afterwards fuppreffed it.
Life, Poetry, and Letters of Ebenezer
Elliot, the Corn-Law Rhymer (of Sheffield).
Edited by his Son-in-Law, JOHN WATKINS.
Poft 8vo. cloth, (an interesting volume), 3s.
(original price 7s. 60.)
1850
Wefley.-Narrative of a Remarkable
Tranſaction in the Early Life of John Weſley.
Now firft Printed, from a MS. in the Britiſh
Muſeum. 8vo. fewed, 2s.
1848
A very curious love affair between J. W. and his houfekeeper; it
gives a curious infight into the early economy of the Methodiſts.
It is entirely unknown to all Wesley's biographers.
Terrible Tempeft in the Sea of Canterbu
ſet forth in lively emblems, to pleaſe the ju
cious Reader. By THOMAS STIRRY, 164
18mo. (A Satire on Abp. Laud), four ve
curious woodcut emblems, cloth, 3s.
A facfimile of the very rare original edition, which fold at Bindle
fale for £13.
Cartwright. - Memoirs of the Li
Writings, and Mechanical Inventions of E
mund Cartwright, D.D.,F.R.S., inventor
the Power Loom, &c. Edited by E.
STRICKLAND. Poft 8vo. engravings, boar
2s. 6d. (original price 10s. 6d.)
18
It contains fome intereſting literary hiftory, Dr. Cartwright n
bering among his correfpondents, Sir W. Jones, Crabbe, S
Davy, Fulton, Sir S. Raffles, Langhorne, and others; he wa
mean Poet, as his Legendary tale of "Armine and Elvira" (g
in the Appendix) teftifies; Sir W. Scott fays it contains f
excellent poetry, expreffed with unufual felicity.
Collection of Letters on Scientific St
jects, illuſtrative of the Progrefs of Science
England. Temp. Elizabeth to Charles
Edited by J. O. HALLIWELL. 8vo. cloth,
I
Comprising letters of Digges, Dee, Tycho Brahe, Lower, Har
Lydyatt, Sir W. Petty, Sir C. Cavendish, Brancker, Pell,
also the autobiography of Sir Samuel Morland, from a M
Lambeth Palace, Nat. Tarpoley's Corrector Analyticus, &c.
the Subfcribers of the Hiftorical Society of Science £1.
Morland.-Account of the Life, W
ings, and Inventions of Sir Samuel Morla
Mafter of Mechanics to Charles II. By J.
HALLIWELL. 8vo. fewed, Is.
I
I
Autographical Mifcellany; a Collecti
of Autograph Letters, Intereſting Docume
&c., executed in facfimile by FREDK. I
THERCLIFT, each facfimile accompanied w
a page of letter-prefs by R. SIMS, of
Britiſh Muſeum. Royal 4to. A HANDSO
VOL., extra cloth, LI. Is. (original p
£1. 16s.)
I
Gounter's (Col., of Racton, Suſſex) Ac-Containing fixty examples of hitherto unpubliſhed Letters and D
count of the Miraculons Eſcape of King
Charles II. out of England.
printed. Poft 8vo. is.
Now firſt
1846
This little tract takes up the narrative where the Royal memoir
breaks off. It was unknown to Mr. Hughes, the editor of the
"Bocobel Tracts."
The Connection of Wales with the
Early Science of England, illuſtrated in the
Memoirs of Dr. Robert Recorde, the firſt
Writer on Arithmetic, Geometry, Aſtro-
nomy, &c., in the Engliſh Language. By
J. O. HALLIWELL. 8vo. Jewed, 1s. 1840
7
ments of Blake, Boileau, Buonaparte, Burns, Calvin, Cam
Carrier, Catherine de Medicis, Charles I., Chatterton, Cong
Cranmer, Cromwell, Danton, D'Aubigne, Dryden, Edward
Elizabeth, Elizabeth (fister of Louis XVI.), Franklin, Ga
Glover, Goethe, Goldfmith, Henry VIII., Hyde (Anne), J
II., Jonion, Kepler, Kotzebue, Latimer, Loyola, Louis X
Louis XVI., Luther, Maintenon, Maria Antoinette, Marlbor
Marmontel, Mary Queen of Scotts, Melancthon, Newton, F
Pompadour, Pole (Cardinal), Raleigh, Ridley, Robelp
Rouffeau, Rubens, Sand, Schiller, Spenfer, Sterne, Taffo, Vol
Walpole (Horace), Waſhington, Wolfe, Wolfey, Wren,
Young.
For the intereſting nature of the documents, this collection far e
all the previous ones. With two exceptions (formerly
executed), they have never been publiſhed before.
8
John Ruffell Smith, 36, Soho Square, London.
A Life of Shakeſpeare, including many | Curfory Notes on Various Paffages in
particulars reſpecting the Poet and his Family,
never before publiſhed, by J. O. HALLIWELL,
F.R.S., &c. In one handfome volume, 8vo.
illuftrated with 76 engravings on wood, of
objects, most of which are new, from drawings
by Fairholt, cloth, 15s.
1848
This work contains upwards of forty documents reſpecting Shake-
ſpeare and his family, never before published, befides numerous
others, indirectly illuftrating the Poet's biography. All the
anecdotes and traditions concerning Shakeſpeare are here, for the
firſt time, collected, and much new light is thrown on his per-
fonal hiflory, by papers exhibiting him as felling Malt, Stone,
&c. Of the feventy-fix engravings which illuftrate the volume,
more than fifty have never before been engraved.
It is the only life of Shakeſpeare to be bought ſeparately from his
works.
New Illuſtrations of the Life, Studies,
and Writings of Shakespeare, by the Rev.
JOSEPH HUNTter. 2 vols. 8vo. cloth, 7s. 6d.
(original price, £1. 15.)
Supplementary to all editions of the works of the Poet.
1845
the text of Beaumont and Fletcher, as edited
by the Rev. Alexander Dyce, and on his
"Few Notes on Shakeſpeare," by the Rev.
JOHN MITFORD. 8vo. feved, 2s. 6d. 1856
A Few Words in reply to the Rev. A.
Dyce's "Few Notes on Shakeſpeare," by the
1853
Rev. JOSEPH HUNTER. 8vo. Is.
Strictures on Mr. Collier's New Edition
of Shakeſpeare, publiſhed in 1858, by the
Rev. ALEXANDER DYCE. 8vo. cloth, 7s. 6d.
1859
The Grimaldi Shakeſpeare.-Notes and
Emendations on the Plays of Shakeſpeare,
from a recently diſcovered annotated copy by
the late Joe. Grimaldi, Efq. Comedian.
woodcuts, Is.
A humorous ſquib on Collier's Shakeſpeare Emendations.
8vo
185
Part 2, price 3s., and Parts 3, 4, and 5, together price 3s., A Few Remarks on the Emendation,
may be had to complete copies.
A Critical Examination of the Text of
Shakespeare; together with Notes on his
Plays and Poems, by the late W. Sidney
Walker. Edited by W. Nanfon Lettſom.
3 vols. foolfcap 8vo. cloth, 18s.
1860
"Very often we find ourſelves differing from Mr. Walker on
readings and interpretations, but we feldom differ from him
without reſpect for his ſcholarſhip and care. His are not the
wild gucffes at truth which neither gods nor inen have ftomach
to endure, but the fuggeftions of a trained intelligence and a
chaftened taſte. Future editors and commentators will be bound
to confult thefe volumes, and confider their fuggeftions."—
Athenæum.
"A valuable addition to our Philological Literature, the moſt
valuable part being the remarks on contemporary literature, and
"Who Smothers her with Painting," in the
Play of Cymberline, difcovered by Mr. Collier,
in a Corrected Copy of the Second Edition of
Shakespeare, by J. O. HALLIWELL, F.R.S.,
&c. 8vo. IS.
1852
The Shakeſpeare Fabrications; or, the
MS. Notes of the Perkins folio, ſhown to be
of recent origin; with Appendix on the Au-
thorſhip of the Ireland Forgeries, by C.
MANSFIELD INGLEBY, LL.D. Foolfcap
8vo. with a facfimile, shewing the pſeudo old
writing and the pencilled words, cloth, 3s.
1859
the mafs of learning by which the exact meaning and condition Effay on the Genius of Shakeſpeare,
of a word is fought to be eſtabliſhed."-Literary Gazette.
By the fame Author,
Shakeſpeare's Verſification, and its Ap-
parent Irregularities explained by Examples
from early and late Engliſh Writers. Foolfcap
8vo. cloth, 5s.
1854
"The reader of Shakeſpeare would do well to make himſelf ac-
quainted with this excellent little book previous to entering upon
the ſtudy of the poet.”—Mr. Singer, in the Preface to his New
Edition of Shakeſpeare.
A Few Notes on Shakeſpeare, with Oc-
cafional Remarks on the Emendations of the
Manuſcript-Corrector in Mr. Collier's copy
of the folio, 1632, by the Rev. ALEXANDER
DYCE. 8vo. cloth, 5s.
1853
Mr. Dyce's Notes are peculiarly delightful, from the ſtores of
illuſtration with which his extenfive reading not only among our
writers, but among thofe of other countries, eſpecially of the
Italian poets, has enabled him to enrich them. All that he has
recorded is valuable. We read his little volume with pleaſure,
and close it with regret."-Literary Gazette.
1826
with Critical Remarks on the Characters of
Romeo, Hamlet, Juliet, and Ophelia, by
H. M. GRAVES. Poft 8vo. cloth, 2s. 6d.
(original price 5s. 6d.)
Hamlet.-An Attempt to aſcertain
whether the Queen were an Acceffory, before
the Fact, in the Murder of her Firſt Huſband.
8vo. fevied, 25.
1856
"This pamphlet well deferves the perufal of every ſtudent of Ham-
let.”—Notes and Queries.
Remarks on the Moral Influence of
Shakeſpeare's Plays, with illuſtrations from
Hamlet, by the Rev. THOMAS GRINFIELD.
8vo. cloth, 3s.
1850
The Sonnets of Shakeſpeare, rearranged
and divided into Four Parts, with an Intro-
duction and Explanatory Notes. Poft 8vo.
cloth, 3s. 6d.
1859
ΤΟ
John Ruffell Smith, 36, Soho Square, London.
On the Sonnets of Shakeſpeare, identi- | Was Lord Bacon the Author of Shake
fying the perfons to whom they are addreffed,
and elucidating feveral points in the Poet's
Hiftory, by JAMES BOADEN. 8vo. i
1837
Shakeſpeare's Autobiograpical Poems,
being his Sonnets clearly developed, with his
Character, drawn chiefly from his Works, by
C. A. BROWN. Poft 8vo. cloth, 4s. 6d. 1838
184
fpeare's Plays? A Letter to Lord Elleſmer
by W. H. SMITH. 8vo. 6d
Bacon and Shakeſpeare, an Inquir
touching Players, Playhouſes, and Play-write
in the Reign of Q. Elizabeth: to which
appended an Abſtract of a Manuſcript Aute
biography of Tobie Matthews, by W.
. H
SMITH. Foolfcap 8vo. cloth, 2s. 6d. 18
Pericles, Prince of Tyre, a Novel, by A
Geo. Wilkins, printed in 1608, and founded
upon Shakeſpeare's Play, edited by PRO-
FESSOR MOMMSEN; with Preface and Ac-
count of fome original Shakeſpeare editions
extant in Germany and Switzerland, and In-
troduction by J. P. COLLIER. 8vo. Sewed,
5s.
1857
Account of the only known Manufcript
of Shakeſpeare's Plays, compriſing ſome im-
portant variations and corrections in the
Merry Wives of Windfor," obtained from
a Playhouſe Copy of that Play recently dif-
covered, by J. O. HALLIWELL. 8vo. Is. 1843
C
"Who was Jack Wilfon,' the Singer
of Shakespeare's Stage?" An Attempt to
prove the identity of this perfon with John
Wilſon, Doctor of Muſic in the Univerfity of
Oxford, A.D. 1644, by E. F, RIMBAULT,
LL.D. 8vo. Is.
1846
Shakeſpeare's Will, copied from the
Original in the Prerogative Court, preferving
the Interlineations and Facfimiles of the three
Autographs of the Poet, with a few Preli-
minary Obſervations, by J. O. HALLIWELL.
4to. Is.
1838
1838
Traditionary Anecdotes of Shakeſpeare,
collected in Warwickshire in 1693. 8vo.
fered, Is.
Obfervations on an Autograph of Shake-
ſpeare, and the Orthography of his Name, by
Sir FRED. MADDEN. 8vo. fewed, Is. 1838
Shakeſpeare Story-Teller; Introductory
Leaves, or Outline Sketches, with choice Ex-
tracts in the Words of the Poet himſelf, with
an Analyſis of the Characters, by George
Stephens, Profeſſor of the English Language
and Literature in the University of Copenhagen.
8vo. Nos. I to 6, 6d. each.
1856
Reaſons for a New Edition of Shake-
fpeare's Works, by J. PAYNE COLLIER. 8vo.
I'S.
1842
Pilgrimage to Stratford-upon-Avor
the Birthplace of Shakeſpeare, by C.
GRINFIELD. 12mo. portrait and plates, clot,
2s. 6d.
185
185
with R. B. Wheler's Guide t
Stratford-upon-Avon. 4 plates, in I VO
12mo. cloth, 3s. 6d.
Hiftorical Account of the Monumenta
Buft of Shakeſpeare, in the Chancel of Strat
ford-upon-Avon Church, by ABR. Wiveli
8vo. 2 plates, 1s. 6d.
Wivell's Supplement to his Work o
the Hiſtory and Authenticity of the Shake
ſpeare Portraits. 8vo. 12 portraits, boards
6s. (original price 21s.)
182
182
Criticiſm applied to Shakeſpeare, by C
BADHAM. Poft 8vo. Is.
184
Vortigern, an Hiſtorical Play, repre-
fented at Drury Lane, April 2, 1796, as
fuppofed newly diſcovered Drama of Shake
ſpeare, by WILLIAM HENRY IRELAND
New Edition, with an original Preface
8vo. facfimile, 1s. 6d. (original price 3s. 6d.j
1832
The preface is both intereſting and curious, from the additional in
formation it gives refpecting the Shakeſpeare Forgeries, contain
ing alſo the ſubſtance of the author's "Confeffions."
Comparative Review of the Opinions of
Jas. Boaden, in 1795 and in 1796, relative to
the Shakeſpeare MSS. 8vo. 2s.
1796
A Letter to Dr. Farmer (in Reply to
Ritfon), relative to his Edition of Shakeſpeare,
publiſhed in 1790, by EDMOND MALONE.
8vo. fewed, Is.
1792
A Lyttle Boke, gevinge a True and
Brief Accounte of fome Reliques and Curi-
ofities added of late to Mr. Halliwell's Shake-
ſpeare Collection. 4to. with facfimile of the
unique" Booke of Riddles," mentioned by Slender
in the Merry Wives of Windſor, only 25 copies
printed, cloth, 9s.
1856
II
12
John Ruffell Smith, 36, Soho Square, London.
Brief Hand-Lift of Books, MSS., &c., | Guide to the Anglo-Saxon Tongue; on
illuſtrative of the Life and Writings of Shake-
ſpeare, collected between 1842 and 1859, by
J. O, HALLIWELL. Poft 8vo. only 30 copies
privately printed, cloth, 12s.
1859
Compendious Anglo-Saxon and Engliſh
Dictionary, by the Rev. J. BoswORTH, D.D.,
F.R.S., &c., Anglo-Saxon Profeſſor in the Uni-
verfity of Oxford. 8vo. closely printed in treble
columns, 12s.
1860
This is not a mere abridgment of the large Dictionary, but almoft
an entirely new work. In this compendious one will be found,
at a very moderate price, all that is moſt practical and valuable in
the former expenfive edition, with a great acceffion of new
words and matter.”—Author's Preface.
Anglo-Saxon Delectus; ferving as a
firſt Claff-Book to the Language, by the Rev.
W. BARNES, B.D., of St. John's College,
Cambridge. 12mo. cloth, 2s. 6d.
1849
"To thoſe who wiſh to poffefs a critical knowledge of their own
Native English, fome acquaintance with Anglo-Saxon is indif-
penfable; and we have never ſeen an introduction better cal-
culated than the preſent to fupply the wants of a beginner in a
ſhort ſpace of time. The declenfions and conjugations are well
the Baſis of Profeffor Rafk's Grammar; to
which are added Reading Leffons, in Verſe
and Profe, with Notes, for the uſe of Learners,
by E. J. VERNON, B.A., Oxon.
cloth, 5s.
"Mr. Vernon has, we think, acted wifely in taking Rafk for his
12mo,
1855
model; but let no one fuppose from the title that the book is
merely a compilation from the work of that philologiſt. The
accidence is abridged from Rafk, with conftant revifion, correc-
tion, and modification; but the fyntax, a moſt important portion
of the book, is original, and is compiled with great care and
fkill; and the latter half of the volume confifts of a well-choſen
ſelection of extracts from Anglo-Saxon writers, in profe and
verfe, for the practice of the ftudent, who will find great affiftance
in reading them from the grammatical notes with which they are
accompanied, and from the gloffary which follows them. This
volume, well ſtudied, will enable any one to read with eaſe the
generality of Anglo-Saxon writers; and its cheapneſs places it
within the reach of every claſs. It has our hearty recommenda-
tion."-Literary Gazette.
Anglo-Saxon Verfion of the Story of
Apollonius of Tyre, upon which is founded
the Play of Pericles, attributed to Shakeſpeare,
from a MS., with a Tranſlation and Gloffary
by BENJAMIN THORPE. 12mo. cloth, 4s. 6d.
(original price 6s.)
1834
ſtated, and illuſtrated by references to Greek, the Latin, French, Analecta Anglo-Saxonica.—A Selection,
and other languages. A philofophical ſpirit pervades every part.
The Delectus confifts of fhort pieces on various ſubjects, with
extracts from Anglo-Saxon Hiftory and the Saxon Chronicle.
There is a good Gloffary at the end."—Athenæum, Oct. 20, 1849.
Introduction to Anglo-Saxon Reading;
comprising Ælfric's Homily on the Birthday
of St. Gregory, with a copious Gloffary, &c.,
by L. LANGLEY, F.L.S. 12mo. cloth, 2s. 6d.
1839
Elfric's Homily is remarkable for beauty of compofition, and in-
terefing, as ſetting forth Auguftine's miffion to the "Land of
the Angles."
:
in Profe and Verfe, from Anglo-Saxon Au-
thors, of various ages, with a Gloffary by
BENJAMIN THORPE, F.S.A. A New Edition,
with corrections and improvements. Poft 8vo.
cloth, 8s. (original price 12s.)
I 1845
A Philological Grammar, grounded upon
English, and formed from a compariſon of
more than Sixty Languages. Being an Intro-
duction to the Science of Grammars of all
Languages, eſpecially Engliſh, Latin, and
Greek. By the Rev. W. BARNES, B.D., of
St. John's College, Cambridge; Author of
"Poems in the Dorfet Dialect," "Anglo-
Saxon Delectus," &c., 8vo. (pp. 322), cloth,
95.
Anglo-Saxon Verfion of the Life of St.
Guthlac, Hermit of Croyland. Printed, for
the firſt time, from a MS. in the Cottonian
Library, with a Tranflation and Notes by
1854
CHARLES WYCLIFFE GOODWIN, M.A.," Mr. Barnes' work is an excellent fpecimen of the manner in
Fellow of Catherine Hall, Cambridge. 12mo. which the advancing ftudy of Philology may be brought to illuf-
cloth, 5s.
trate and enrich a fcientific expofition of English Grammar."—
Edinburgh Guardian.
Anglo-Saxon Verfion of the Hexameron "Of the fcience of Grammar, by induction from the philological
1848
of St. Bafil, and the Anglo-Saxon Remains
of St. Bafil's Admonitio ad Filium Spiritu-
alem. Now firſt printed from MSS. in the
Bodleian Library, with a Tranſlation and
Notes by the Rev. H. W. NORMAN.
Second Edition, enlarged, fewed, 4s.
8vo.
1849
The Holy Goſpels in Anglo-Saxon,
edited from the original MS., by BENJAMIN
THORPE. Poft 8vo. cloth, 8s. (original price
125.J
1842
facts of many languages, Mr. Barnes has, in this volume, fupplied
a concife and comprehenfive manual. Grammarians may differ
as to the regularity of the principles on which nations have con-
ftructed their forms and ufages of ſpeech, but it is generally allowed
that fome conformity or fimilarity of practice may be traced, and
that an attempt may be made to expound a true fcience of Gram-
mar. Mr. Barnes has fo far grounded his Grammar upon Eng-
liſh as to make it an English Grammar, but he has continually
referred to comparative philology, and fought to render his work
illuftrative of general forms, in conformity with principles com-
mon, more or leſs, to the language of all mankind. More than
fixty languages have been compared in the courſe of preparing
the volume; and the general principles laid down will be found
uſeful in the ſtudy of various tongues. It is a learned and phil.
fophical treatiſe."-Literary Gazette.
1
13
14
John Ruſſell Smith, 36, Soho Square, London.
A Fragment of Elfric's Anglo-Saxon | Torrent of Portugal; an Engliſh Me
Grammar, Ælfric's Gloffary, and a Poem on
the Soul and Body of the XIIth Century,
diſcovered among the Archives of Worceſter
Cathedral, by Sir THOMAS PHILLIPPS, Bart.
Folio, PRIVATELY PRINTED, fewed, 1s. 6d.
1838
trical Romance. Now firft publiſhed, from
an unique MS. of the XVth Century, prɛ-
ſerved in the Chetham Library at Mancheſter,
edited by J. O. HALLIWELL, &c. Poſt 8vo.
cloth, uniform with Ritfon, Weber, and Ellis's
publications, cloth, 5s.
1842

Two Leaves of King Waldere, and "This is a valuable and intereſting addition to our lift of early
Engliſh metrical remances, and an indispenfable companion to
the collections of Ritſon, Weber, and Ellis.”—Literary Gazette.
The Vifion and Creed of Piers Plough
man, edited by THOMAS WRIGHT; a new
edition, reviſed, with additions to the Notes
and Gloſſary. 2 vols. foolscap 8vo. cloth
IOS.
:854
King Gudhere, a hitherto unknown Old Eng-
liſh Epic of the 8th Century belonging to the
Saga Cycle of King Theodoric and his Men.
Now firſt publiſhed with a modern Engliſh
reading, Notes and Gloſſary, by GEORGE
STEPHENS, English Profeſſor in the Univerſity
of Copenhagen. Royal 8vo. with four Photo-
graphic Facfimiles of the MS. of the 9th Cen- "The Viſion of Piers Ploughman' is one of the moſt precious and
tury, recently difcovered at Copenhagen, 15s.
-without Facfimiles, 7s. 6d.
Popular Treatifes on Science, written
during the Middle Ages, in Anglo-Saxon,
Anglo-Norman, and Engliſh, edited by
THOMAS WRIGHT, M.A. 8vo. cloth, 3s.
1860
1841
Contents.-An Anglo-Saxon Treatife on Aftronomy of the Tenth
Century, now firſt publiſhed from a MS. in the Britiſh Muſeum,
with a tranſlation; Livre des Creatures, by Phillippe de Thaun,
•
intereſting monuments of the Engliſh Language and Literature
and alſo of the focial and political condition of the country during
the fourteenth century.
Its author is not certainly
known, but its time of compoſition can, by internal evidence
be fixed at about the year 1362. On this and on all matter
bearing upon the origin and object of the poem, Mr. Wright'
hiſtorical introduction gives ample information.
II
the thirteen years that have paffed fince the first edition of the
prefent text was publiſhed by the late Mr. Pickering, our old
literature and hiſtory has been more ftudied, and we truft that a
large circle of readers will be prepared to welcome this cheape
and carefully reviſed reprint."— Literary Gazette.
•
•
now firſt printed, with a tranſlation (extremely valuable to Phi- Sir Amadace; a Middle-North-Engliſh
lologifts, as being the earlieſt ſpecimens of Anglo-Norman re-
maining, and explanatory of all the fymbolical figns in early
ſculpture and painting); the Beſtiary of Phillippe de Thaun, with
a tranflation; Fragments on Popular Science from the Early
Engliſh Metrical Lives of the Saints (the earlieſt piece of the
kind in the English Language.)
Metrical Romance of the XIIIth Century,
reprinted from two texts, with an Introduction
by GEORGE STEPHENS, Profeſſor of Old Eng-
lish in the University of Copenhagen. 8vo.
Sewed, Is. 6d.

1860
Skelton (John, Poet Laureate to Henry Rara Mathematica; or, a Collection o
VIII.) Poetical Works: the Bowge of Court,
Colin Clout, Why come ye not to Court?
(his celebrated Satire on Wolſey), Phillip
Sparrow, Elinour Rumming, &c.; with Notes
and Life by the Rev. A. DYCE.
2 vols.
8vo. cloth, 16s. (original price £1. 12s.) 1843
"The power, the ftrangeness, the volubility of his language, the
audacity of his fatire, and the perfect originality of his manner,
made Skelton one of the moſt extraordinary writers of any age or
country."-Southey.
Early Hiftory of Freemaſonry in Eng-
land. Illuſtrated by an Engliſh Poem of the
XIVth Century, with Notes by J. O. HAL-
LIWELL. Poft 8vo. Second edition, with
a facfimile of the original MS. in the British
Muſeum, cloth, 2s. 6d.
1844
The intereſt which the curious poem, of which this publication is
chiefly compofed, has excited, is proved by the fact of its having
been tranflated into German, and of its having reached a fecond
edition, which is not common with fuch publications. Mr.
Halliwell has carefully reviſed the new edition, and increaſed its
atility by the addition of a complete and correct Gloffary."-
Literary Gazette.
Treatifes on the Mathematics and Subject
connected with them, from ancient inedite
MSS., by J. O. HALLIWELL. 8vo. Second
184
edition, cloth, 3s.
Contents:-Johannis de Sacro-Boſco Tractatus de Arte Numerandi
Method uſed in England in the Fifteenth Century for taking th
Altitude of a Steeple; Treatife on the Numeration of Algorifin
Treatife on Glaffes for Optical Purpoſes, by W. Bourne
Johannis Robyns de Cometis Commentaria; Two Tables fhow
ing the time of High Water at London Bridge, and the Duration
of Moonlight, from a MS. of the Thirteenth Century; on the
Menfuration of Heights and Diſtances; Alexandri de Villa De
Carmen de Algorifmo; Preface to a Calendar or Almanack for
1430; Johannis Norfolk in Artcm progreffionis fummula; Notes
on Early Almanacks, by the Editor, &c. &c.
Philological Proofs of the Original Unity
and Recent Origin of the Human Race, de-
rived from a Compariſon of the Languages of
Europe, Aſia, Africa, and America, by A.
J. JOHNES. 8vo, cloth, 6s. (original price
12s. 6d.)
1843
Printed at the fuggeftion of Dr. Prichard, to whofe works it will be
found a uſeful fupplement.
15
16
John Ruffell Smith, 36, Soho Square, London.
Nuge Poetica; Select Pieces of Old | Gloffary of Provincial and Local Word
English Popular Poetry, illuſtrating the Man-
ners and Arts of the XVth Century. Edited
by J. O. HALLIWELL. Poft 8vo. only 100
copies printed, cloth, 5s.
1844
Anecdota Literaria; a Collection of
Short Poems in Engliſh, Latin, and French,
illuſtrative of the Literature and Hiſtory of
England in the XIIIth Century; and more
eſpecially of the Condition and Manners of
the different Claffes of Society. By T.
WRIGHT, M.A., F.S.A., &c. 8vo. cloth,
only 250 copies printed, 5s.
1844
Dictionary of Archaic and Provincial
Words, Obfolete Phrafes, Proverbs, and An-
cient Cuſtoms, from the Reign of Edward I.
By JAMES ORCHARD HALLIWELL, F.R.S.,
F.S.A., &c. 2 vols. 8vo. containing upwards
of 1000 pages, cloſely printed in double columns,
cloth, a new and cheaper edition, 15s.
1861
It contains above 50,000 words (embodying all the known ſcattered
gloffaries of the English language), forming a complete key for
the reader of our old Poets, Dramatists, Theologians, and other
authors, whoſe works abound with allufions, of which explana-
tions are not to be found in ordinary Dictionaries and books of
reference. Moft of the principal Archaiſms are illuſtrated by ex-
amples felected from early inedited MSS. and rare books, and by
far the greater portion will be found to be original authorities.
A Gloffary; or, Collection of Words,
Phraſes, Cuſtoms, Proverbs, &c., illuſtrating
the Works of Engliſh Authors, particularly
Shakeſpeare and his Contemporaries. By
ROBERT NARES, Archdeacon of Stafford, &c.
A New Edition, with confiderable Additions,
both of Words and Examples. By JAMES
O. HALLIWELL, F. R. S., and THOMAS
WRIGHT, M.A., F.S.A. 2 thick vols, 8vo.
cloth, £1. 8s.
1859
The Gloffary of Archdeacon Nares is by far the beſt and moſt uſe-
ful work we poffefs for explaining and illuftrating the obfolete
language and the cuſtoms and manners of the fixteenth and ſeven-
teenth centuries, and it is quite indifpenfable for the readers of
the literature of the Elizabethan period. The additional words
and examples are diftinguiſhed from thofe in the original text by
at prefixed to each. The work contains between five and fix
thouſand additional examples, the refult of original reſearch, not
merely fupplementary to Nares, but to all other compilations of
the kind.
Thompſon (E.) on the Archaic Mode
of expreffing Numbers in Engliſh, Anglo-
Saxon, Friefic, &c. 8vo. (an ingenious and
learned pamphlet, interesting to the Philologist),
IS.
1853
Daniſh.-Engliſh-Daniſh Dialogues and
Progreffive Exerciſes. By E. F. ANCKER.
12mo. cloth, 5s. 1851-Key to Ditto, 5s.
Ufed in England. By F. GROSE, F.S.A.;
with which is now incorporated the Supple-
ment. By SAMUEL PEGGE, F.S.A. Polt
8vo. cloth, 4s. 6d.
1839
Specimens of Corniſh Provincial Dialect,
collected and arranged by Uncle Jan Tree-
noodle, with fome Introductory Remarks and
a Gloffary by an Antiquarian Friend; alſo a
Selection of Songs and other Pieces connected
with Cornwall. Poft 8vo. with a curious por-
1846
truit of Dolly Pentreath, cloth, 4s.
The Corniſh Thalia, being original Comic
Poems, illuftrative of the Cornifh Dialect
By J. H. DANIEL. Poft 8vo. 6d. 1860
A Gloffary of the Words and Phraſes
of Cumberland. By WILLIAM DICKINSON,
F.L.S. 12mo. cloth, 25.
1859
Nathan Hogg's Letters and Poems in
the Devonshire Dialect. The fourth edition,
with additions, poft 8vo. Sewed, Is.
1860
"Theſe letters, which have achieved confiderable popularity, evince
an extenſive acquaintance with the vernacular of the County and
its idioms and phrafes, while the continuous flow of wit and
humour throughout, cannot fail to operate forcibly upon the
rifible faculties of the reader. In the Witch ſtory Nathan has
excelled himſelf, and it is to be hoped we have not feen his laſt
effort in this branch of local English literature. The fuperftitions
of Jan Vaggis and Jan Plant are moft graphically and amufingly
pourtrayed, and the various incidents whereby the influence of the
'Evil Eye,' is fought to be counteracted, are at once ludicrous and
irrefiftible."-Plymouth Mail.
Poems of Rural Life, in the Dorſet Dia-
lect, with a Differtation and Gloffary. By the
Rev. Wm. BARNES, B.D. Second edition,
enlarged and corrected, royal 12mo. cloth, 10s.
1847
Hwomely Rhymes; a Second Collection
of Poems in the Dorſet Dialect. By the Rev.
W. BARNES. Royal 12mo. cloth, 5s. 1859
"The author is a genuine poet, and it is delightful to catch the pure
breath of fong in verſes which affert themſelves only as the modeft
vehicle of rare words and Saxon inficctions. We have no inten-
tion of fetting up the Dorfet pathos against the more extended
provincialiſm of Scotland, ftill lefs of comparing the Dorſetſhire
poet with the Scotch; yet we feel fure that theſe poems would
have delighted the heart of Burns, that many of them are not
unworthy of him, and that (at any rate) his best productions
cannot expreſs a more cordial ſympathy with external nature, ora
more loving intereſt in human joys and forrows."-Literary
Gazette.
John Noakes and Mary Styles: a Poem,
exhibiting fome of the moft ftriking lingual
localiſms peculiar to Effex; with a Gloſſary.
By CHARLES CLARK, ESQ., of Great Totham
Hall, Effex. Poft 8vo. cloth, 25.
1839
17
18
John Ruffell Smith, 36, Soho Square, London.
A Gloffary of Words uſed in Teefdale, | Spring Tide; or, the Angler and his
Friends. By J. Y. AKERMAN. 12mo. plates,
cloth, 3s. 6d.
in the County of Durham. Poſt 8vo. with a
map of the diſtrict, cloth, 2s. 6d. (original price
6s.)
•
•
1849
"Contains about two thouſand words.
It is believed the firſt
and only collection of words and phrafes peculiar to this diſtrict,
1852
Thefe Dialogues incidentally illuſtrate the Dialect of the Weſt of
England.
and we hail it therefore as a valuable contribution to the hiftory The Yorkſhire Dialect, exemplified in
•
of language and literature . . the author has evidently brought
to bear an extenfive perfonal acquaintance with the common
language."—Darlington Times.
Dialect of South Lancaſhire, or TIM
BOBBIN'S Tummus and Meary; reviſed and
corrected, with his Rhymes, and an enlarged
Gloffary of Words and Phraſes, chiefly uſed
by the Rural Population of the Manufacturing
Diſtricts of South Lancaſhire. By SAMUEL
BAMFORD. 12mo. ſecond edition, cloth, 35. 6d.
1854
Leiceſterſhire Words, Phrafes, and Pro-
verbs. By A. B. EVANS, D.D., Head Master
of Market-Boſworth Grammar School. 12mo.
cloth, 5s.
1848
A Gloffary of Northamptonſhire Words
and Phraſes; with examples of their colloquial
uſe, with illuſtrations from various Authors;
to which are added, the Cuſtoms of the County.
By Mifs A. E. BAKER. 2 vols. poſt 8vo. cloth,
16s. (original price £1. 4s.)
1854
"We are under great obligations to the lady, fifter to the local
hiftorian of Northamptonſhire, who has occupied her time in pro-
ducing this very capital Gloffary of Northamptonshire pro-
vincialifms."-Examiner.
"The provincial dialects of England contain and preferve the ele-
ments and rudiments of our compound tongue. In Miſs Baker's
admirable Northamptonshire Gloffary,' we have rather a reper-
tory of archaiſms than vulgarifms. But it is much more than a
vocabulary; it preferves not only dialectical peculiarities, but odd
and diſappearing cuſtoms; and there is hardly a page in it which
does not throw light on fome obfcurity in our writers, or recal
old habits and practices."-Chriftian Remembrancer, Quarterly
Review.
A Gloffary of the Provincialiſms of the
County of Suffex. By W. DURRANT COOPER,
F.S.A. Poft 8vo. Second edition, enlarged.
cloth, 5s.
1823
Weftmoreland and Cumberland.-Dia-
logues, Poems, Songs, and Ballads, by various
Writers, in the Weftmoreland and Cumber-
land Dialects; now firft collected; to which
is added, a copious Gloffary of Words peculiar
to thoſe Counties. Poft 8vo. (pp. 408), cloth,
9s.
1839
A Gloffary of Provincial Words and
Phraſes in uſe in Wiltſhire, ſhowing their
Derivation in numerous inftances, from the
Language of the Anglo-Saxons. By JOHN
YONGE AKERMAN, ESQ., F.S.A. 12mo.
cloth, 3s.
1843
various Dialogues, Tales, and Songs, appli-
cable to the County; with a Gloffary. Poft
8vo. IS.
1839
A Gloffary of Yorkſhire Words and
Phrafes, collected in Whitby and its Neigh-
bourhood; with examples of their colloquial
ufe and allufions to local Cuſtoms and Tradi-
tions. By an INHABITANT. 12mo. cloth,
3s. 6d.
1855
The Hallamfhire (diſtrict of Sheffield)
Gloffary. By the Rev. JOSEPH HUNTER, author
of the Hiſtory of "Hallamfhire,'
Hallamſhire," "South
Yorkſhire," &c. Poft 8vo. cloth, 4s. (original
price 8s.)
1829
Archæological Index to Remains of Anti-
quity of the Celtic, Romano-Britiſh, and
Anglo-Saxon Periods. By JOHN YONGE
AKERMAN, Fellow and late Secretary of the
Society of Antiquaries. 8vo. illuftrated with
numerous engravings, comprising upwards of
five hundred objects, cloth, 15s.
1847
This work, though intended as an introduction and a guide to the
ſtudy of our early antiquities, will, it is hoped, alſo prove of
ſervice as a book of reference to the practifed Archæologift.
"One of the firſt wants of an incipient Antiquary is the facility of
compariſon; and here it is furniſhed him at one glance. The
Plates, indeed, form the most valuable part of the book, both
by their number and the judicious felection of types and examples
which they contain. It is a book which we can, on this account,
fafely and warmly recommend to all who are intereſted in the
antiquities of their native land."-Literary Gazette.
Remains of Pagan Saxondom, principally
from Tumuli in England, drawn from the
originals. Defcribed and illuſtrated by JOHN
YONGE AKERMAN, F.S.A. One handſome
volume, 4to. illuftrated with 40 COLOURED
PLATES, half-morocco, £3.
1855
The plates are admirably executed by Mr. Bafire, and coloured
under the direction of the Author. It is a work well worthy the
notice of the Archæologiſt.
Veftiges of the Antiquities of Derby-
fhire, and the Sepulchral Ufages of its In-
habitants, from the moſt Remote Ages to the
Reformation. BY THOMAS BATEMAN, ESQ.,
of Youlgrave, Derbyshire. In One handſome
volume, 8vo. with numerous woodcuts of
Tumuli and their contents, Croffes, Tombs, &c.,
cloth, 155.
1848
19
20
John Ruffell Smith, 36, Soho Square, London.
Deſcriptive Catalogue of the Antiquities | Archaeologia Cambrenfis.-A Record of
and Miſcellaneous Objects preſerved in the
Muſeum of Thomas Bateman, Efq., at Lom-
berdale Houſe, Youlgrave, Derbyſhire. 8vo.
plates and woodcuts, cloth, (very few printed)
IOS. 6d.
1855
Reliquiæ Antiquiæ Eboracenfis; or,
Relics of Antiquity, relating to the County
of York. By W. BOWMAN, of Leeds,
affiſted by ſeveral eminent Antiquaries. 4to.
6 Parts (complete), plates, 15s.
1855
Reliquiæ Ifurianae; the Remains of the
Roman Ifurium, now Aldborough, near
the Antiquities, Hiftorical, Genealogical, To-
pographical, and Architectural, of Wales and
its Marches. Firſt Series, complete, 4 vols.
8vo. many plates and woodcuts, cloth, £2. 2s.
1846-49
£3. 35.
Odd Parts may be had to complete Sets.
Second Series, 6 vols. 8vo. cloth,
;
Vol. IV.
Third Series. Vol. I. cloth, £1. 10s. ;
Vol. II.
Vol. III.
£1. 10s.; Vol. V. £1. 105.
;
Publiſhed by the Cambrian Archæological Affociation.
Boroughbridge, Yorkshire, illuftrated and The Cambrian Journal, illuſtrative of
defcribed. By HENRY ECROYD SMITH.
Royal 4to. with 37 plates, cloth, £1. 5s. 1852
The most highly illuftrated work ever publiſhed on a Roman
Station in England.
1842
Eboracum; or, York under the Romans.
By the Rev. C. WELLBELOVED, of York.
Royal 8vo. with 19 plates, cloth, 6s. (original
price 12s.)
Roman Sepulchral Infcriptions; their
Relation to Archæology, Language, and
Religion. By the Rev. JOHN KENRICK,
M.A., F.R.S. Poft 8vo. cloth, 3s. 6d. 1858
Deſcription of a Roman Building, and
other Remains, difcovered at Caerleon, in
Monmouthshire. By J. E. LEE. Imperial
8vo. cloth, with 20 interesting etchings by the
Author, fewed, 5s.
1850
Selections from an Antiquarian Sketch.
Book. By JOHN EDWARD LEE, of Caerleon.
Imperial 8vo. Sewed, 2s. 6d.
Comprifing 15 Sketches lithographed from the Author's drawings of
1859
objects in Switzerland, Scotland, Ireland, Yorkshire, Hereford
ſhire, and Monmouthshire, with fhort defcriptions.
Ulfter Journal of Archaeology; con-
ducted under the fuperintendence of a Com-
mittee of Archæologifts at Belfaſt. Hand-
fomely printed, in 4to. with engravings.
Publiſhed Quarterly. Annual Subſcription,
12S. Nos. 1 to 28 are ready.
Deſcriptive Catalogue of the Collection
of Antiquities and other Objects illuſtrative
of Iriſh Hiſtory, exhibited in the Belfaſt
Muſeum, at the Meeting of the Britiſh Affo-
ciation, Sept. 1852, with Antiquarian Notes.
8vo. fewed, 1s. 6d.
1853
Report of the Tranfactions of the Annual
Meeting of the Archæological Inſtitute held.
at Chicheſter, July, 1853. 8vo. many plates
and woodcuts, cloth, 7s. 6d.
1856
the Hiftory, Topography, and Literature of
Wales. 8vo. Vol. I. 12s.; Vols. II., III.,
IV., V., and VI. 10s. each. cloth 1854-60
Publiſhed under the aufpices of the Cambrian Institute.
Suggeſtions on the Ancient Britons, in
3 Parts. By G. D. BARBER, M.A. (com
monly called G. D. Barber Beaumont)
Thick 8vo. cloth, 14s.
1851
A Manual for the Study of the Sepul-
chral Slabs and Croffes of the Middle Ages.
By the Rev. E. L. CUTTS. 8vo. 300 fine
woodcuts, cloth, 6s. (original price 12s.)
1849
Notices of Sepulchral Monuments in
English Churches from the Norman Conqueft
to the Nineteenth Century. By the Rev. W.
HASTINGS KELKE. 8vo. many woodcuts, 2s.
(original price 3s. 6d.)
1850
Cyclops Chriſtianus; or, an Argument
to difprove the fuppofed Antiquity of the
Stonehenge and other Megalithic Erections in
England and Brittany. By the Hon. AL-
GERNON HERBERT. 8vo. cloth, 4s. (original
price 6s.)
Introduction to the
1849
Study of Ancient
and Modern Coins. By J. Y. AKERMAN,
F.S.A. Foolfcap 8vo. with numerous wood
engravings from the original Coins (an excellent
introductory book), cloth, 6s. 6d.
1848
Contents:-SECT. 1.-Origin of Coinage.—Greek Regal Coins.—
2. Greek Civic Coins.-3. Greek Imperial Coins.-4. Origin
of Roman Coinage.—Confular Coins.-5. Roman Imperial
Coins.-6. Roman Britiſh Coins.-7. Ancient Britiſh Coinage.
8. Anglo-Saxon Coinage.-9. Engliſh Coinage from the Conqueft.
-Io. Scotch Coinage.-11. Coinage of Ireland.-12. Anglo-
Gallic Coins.-13. Continental Money in the Middle Ages.-
14. Various Reprefentatives of Coinage.-15. Forgeries in An-
cient and Modern Times.-16. Table of Prices of English Coins
realized at Public Sales.
21
22
John Ruſſell Smith, 36, Soho Square, London.
Eſſays, Philological, Philoſophical, Eth-
nological, and Archæological, connected with
the Prehiſtorical Records of the Civilized Na-
tions of Ancient Europe, eſpecially of that
Race which firft occupied Great Britain. By
JOHN WILLIAMS, A.M., Oxon, Archdeacon
of Cardigan. Thick 8vo. with 7 plates, cloth,
1858
Tradefman's Tokens ftruck in London
and its Vicinity, from 1648 to 1671, defcribed
from the originals in the Britiſh Muſeum, &c.
By J. Y. AKERMAN, F.S.A. 8vo. with 8
plates of numerous examples, cloth, 1 5s.-LARGE
PAPER in 4to. cloth, £1. IS.
16s.
1843
This work comprifes a lift of nearly 3000 Tokens, and contains
occafional illuftrative, topographical, and antiquarian notes on
perfons, places, streets, old tavern and coffee-houfes figns, &c.
&c. &c., with an introductory account of the caufes which led to
the adoption of fuch a currency.
Tokens iſſued in the Seventeenth Cen-
tury in England, Wales, and Ireland, by
Corporations, Merchants, Tradeſmen, &c.
Deſcribed and illuftrated by WILLIAM Boyne,
Numifmatic Chronicle and Journal of
the Numiſmatic Society. Edited by J. Y.
AKERMAN. NOS. 1 to 79. Publiſhed Quarterly,
at 3s. 6d. per Number.
This is the only repertory of Numifmatic intelligence ever publiſhed
in England. It contains papers on coins and medals, of all ages
and countries, by the firft Numifmatifts of the day, both Englith
and Foreign.
Odd parts to complete feto.
Lift of Tokens iffued by Wiltſhire
Tradeſmen in the Seventeenth Century. By
J. Y. AKERMAN. 8vo. plates, fewed, 1s. 6d.
1846
Lectures on the Coinage of the Greeks
and Romans, delivered in the Univerſity of
Oxford. By EDWARD CARDWELL, D.D.,
Principal of St. Alban's Hall, and Profeſſor of
Ancient Hiſtory. 8vo. cloth, 4s. (original
price 8s. 6d.)
1832
A very intereſting hiſtorical volume, and written in a pleaſing and
popular manner.
F.S.A. Thick 8vo. 42 plates, cloth, £2. 25. Hiftory of the Coins of Cunobeline, and
-LARGE PAPER, in 4to. cloth, £3. 3. 1858
Nearly 9500 Tokens are defcribed in this work, arranged alpha-
betically under Counties and Towns. To the Numiſmatiſt, the
Topographer, and Genealogift, it will be found extremely useful.
of the Ancient Britons. By the Rev. BEALE
POSTE. 8vo. with numerous plates and wood-
cuts, cloth (only 40 printed), £1. 8s.
1854
Coins, intended to fupply materials for the
Early Hiſtory of Great Britain. By the Rev.
BEALE POSTE. 8vo. with plates and wood-
cuts,
1860
Ancient Coins of Cities and Princes, Celtic Infcriptions on Gauliſh and Britiſh
Geographically Arranged and Deſcribed-
Hiſpania, Gallia, Britannia. By J. Y. AKER-
8vo. with engravings of many
MAN, F.S.A.
hundred Coins from actual examples. Cloth,
8s. 6d. (original price 18s.).
1846
Coins of the Romans relating to Britain.
Deſcribed and Illuftrated by J. Y. AKER-
MAN, F.S.A. Second Edition, greatly en-
larged, 8vo. with plates and woodcuts, cloth,
IOS. 6d.
1844
The "Prix de Numifmatique" was awarded by the French Inſtitute
to the author for this work.
"Mr. Akerman's volume contains a notice of every known variety,
with copious illuftrations, and is published at a very moderate
price; it should be confulted, not merely for theſe particular
coins, but alſo for facts moſt valuable to all who are intereſted in
Romano-Britiſh Hiſtory."-Archaol. Journal.
Numifmatic Illuftrations of the Narrative
Portions of the New Teftament. By J. Y.
AKERMAN. 8vo. numerous woodcuts from the
Numiſmatic Atlas of the Roman Empire,
exhibiting on one large fheet a complete Series
of the Heads of the Emperors, Empreffes,
Tyrants, Kings, &c., A.C. 44 to A.D. 476,
copied from fpecimens of their actual coins,
with a Table of their comparative rarity.
By W. WHELAN. Mounted on cloth, folded
in a cafe, and lettered, 8s. 6d.
1860
*** To the collectors of Roman Coins this Chart will prove o.
great intereft and value, as it gives, at one view, moft authentic
repreſentations of 216 Coins, from Cæfar to Romulus Augufius,
and to the ftudent of Roman hiftory, a valuable vade-mecum tc
affift his memory.
original Coins in various public and private Cambridge.-Hiftoria Collegii Jefu Can
Collections, cloth, 5s.
1846
"And to him (Mr. Akerman) more eſpecially, the cauſe of religion
can bring its tribute of commendation for light thrown upon
Holy Writ, through the medium of the unrighteous Mammon.'
The New Teftament has, it appears, in the compaſs of the
tabrigienfis, à J. Shermanno, olim præs. ejuf
dem Colegii. Edita J. O. HALLIWELL. 8vo.
cloth, 2s.
1840
Goſpels and Acts, no less than 32 illufions to the coinage of The Foreſt of Dartmoor and its Borders
Greece, Rome, and Judæa; and thefe, beautifully engraved and
learnedly deſcribed, give Mr. Akerman an opportunity of ferving
the good cauſe of truth in the way of his peculiar avocation."-
Church of England nal.
in Devonshire, an Hiftorical Sketch. By
RICHARD JOHN KING. Foolfcap 8vo. cloth,
3S.
1851
ca
24
John Ruſſell Smith, 36, Soho Square, London.
Come Account of the Ancient Borough | Critical Differtation on Profeffor Willis's
Town of Plympton, Devon. With Memoirs
of the Reynolds Family. By WILLIAM
COTTON. Fcap. 8vo. folding plan of Plymp-
ton Castle, and Photograph Portrait of Sir
Joshua Reynolds, cloth, 5s.
1859
ourney to Berefford Hall, in Derbyſhire,
the Seat of Charles Cotton, Efq., the cele-
brated Author and Angler. By W. ALEXAN-
DÉR, F.S.A., F.L.S., late Keeper of the Prints
in the Britiſh Muſeum. Crown 4to. printed on
tinted paper, with a fpirited frontispiece, repre-
fenting Walton and his adopted Son, Cotton, in the
Fishing-houſe, and vignette title-page. Cloth, 5s.
1841
dedicated to the Anglers of Great Britain and the various Walton
and Cotton Clubs. Only 100 printed.
1860
Brief Account of the Deftru&tive Fire
at Blandford Forum, in Dorfetſhire, June 4,
1731. By MALACHI BLAKE, reprinted from
the edition of 1735, with a plan and two views.
4to. cloth, 2s. 6d.
Helps to Hereford Hiſtory, Civil and
Legendary, in an Ancient Account of the
Ancient-Cordwainers' Company of the City,
the Mordiford Dragon, and other Subjects.
By J. D. DEVLIN. 12mo. (a curious volume),
cloth, 3s. 6d.
A feries of very clever papers."-Spectator.
1848
A little work full of Antiquarian information, prefented in a
pleaſing and popular form."-Nonconformist.
"Architectural Hiſtory of Canterbury Cathe-
dral." By C. SANDYS, of Canterbury. 8vo.
2s. 6d.
1846
"Written in no quarrelfome or captious ſpirit; the higheft compli
ment is paid to Profeffor Willis where it is due. But the author has
made out a clear cafe, in fome very important inftances, of inaccu-
racies that have led the learned Profeffor into the conſtruction of
ſerious errors throughout. It may be confidered as an indiſpen-
fable companion to his volume, containing a great deal of extra
information of a very curious kind.”—Art-Union.
Hiſtory of Romney Marſh, in Kent, from
the time of the Romans to 1833; with a
Differtation on the original Site of the Ancient
Anderida. By W. HOLLOWAY, author of
the "Hiftory of Rye." 8vo. with maps and
plates, cloth, 128.
1849
Hiſtory and Antiquities of the Town of
Lancaſter. Compiled from Authentic Sources.
By the Rev. ROBERT SIMPSON. 8vo. cloth,
1852
8s.
8vo.
1817
A Defcription of Blackpool, in Lanca-
ſhire. By W. HUTTON, of Derby.
Third Edition, is. 6d.
A Defcriptive Account of Liverpool, as
it was during the laſt Quarter of the Eighteenth
Century, 1775-1800. By RICHARD BROOKE,
F.S.A. A handfome volume. Royal 8vo.
with illuftrations, cloth, 12s. 6d. (original price
£1. 5s.)
1853
In addition to information relative to the Public Buildings, Statiſtics
and Commerce of the Town, the work contains fome curious and
intereſting particulars, which have never been previously publiſhed,
reſpecting the purſuits, habits, and amuſements of the inhabitants
of Liverpool during that period, with views of its public edifices.
1846
Notes on the Churches in the Counties
of Kent, Suffex, and Surrey, mentioned in
Domesday Book, and thoſe of more recent
Date; with ſome Account of the Sepulchral Hand-Book of Leiceſter. By JAMES
THOMPSON. 12mo. Second Edition, woodcuts,
Memorials and other Antiquities. By the Rev.
bds., 25.
ARTHUR HUSSEY. Thick 8vo. fine plates,
cloth, 18s.
1853
Kentish Cuſtoms.-Confuetudines Kan-
ciæ. A Hiſtory of Gavelkind, and other
remarkable Cuftoms, in the County of Kent.
By CHARLES SANDYS, Efq., F.S.A. (Can-
tianus) illustrated with facfimiles, a very
handſome volume, cloth, 15s.
1851
Hiftory and Antiquities of Boſton and
the Villages of Skirbeck, Fiſhtoft, Friefton,
Butterwick, Benington, Leverton, Leake, and
Wrangle. By PISHEY THOMPSON. Royal
8vo. pp. 900, illuftrated with 100 engravings,
cloth, £1. 11s. 6d.-Folio, LARGE PAPER,
cloth, £3. 35.
1856
I.
Hiſtory and Antiquities of Richborough, Hiftory of the Biſhopric of Lincoln, from
Reculver, and Lymne, in Kent. By C. R.
ROACH SMITH, Efq., F.S.A.
Small 4to.
with many engravings on wood and copper, by
F. W. Fairholt, cloth, £1. IS.
"No antiquarian volume could diſplay a trio of names more zealous,
1850
fuccefful, and intelligent, on the fubject of Romano-Britiſh
remains, than the three here reprefented-Roach Smith, the
ardent explorer; Fairholt, the excellent illuſtrator; and Rolfe, the
indefatigable collector."-Literary Gazette.
its origin to and endowment at Sidnacefter
until the removal of the Seat of the See to
Lincoln. Thick 8vo. (very few printed) cloth,
12s. (original price £1. 1S.)
1825
Hiftory and Antiquities of the Pariſh of
Hackney, Middlefex. By WILLIAM ROBIN-
SON, LL.D. 2 vols. in 1, 8vo. many Yates,
cloth, 14s. (original price £2. 2s.)
1824
25
26
John Ruffell Smith, 36, Soho Square, London.
Memorials of the Hamiet of Knightf-| River Tyne.-Plea and Defence of the
bridge, with Notices of its Immediate Neigh-
bourhood. By H. G. DAVIS, poſt 8vo. plates,
cloth, 5s.
1859
London in the Olden Time; being a
Topographical and Hiſtorical Memoir of Lon-
don, Weſtminſter, and Southwark; accom-
panying a Pictorial Map of the City and
Suburbs, as they exifted in the reign of Henry
VIII., before the Diffolution of the Monaf-
teries; compiled from Authentic Documents.
By WILLIAM NEWTON, Author of a Diſplay
of Heraldry. Folio, with the coloured map,
4 feet 6 inches by 3 feet 3 inches, mounted on
linen and folded into the volume, leather back,
cloth fides, £1. Is. (original price £1. 11s. 6d.)
1855
The Cries of London, exhibiting ſeveral
of the Itinerant Traders of antient and modern
times, copied from rare engravings or drawn
from the Life. By JOHN THOMAS SMITH,
with Memoir and Portrait of the Author.
+
1839
4to. plates, bds., 10s. 6d. (original price
£1. 11s. 6d.)
Hiſtory of the Royal Foundation of
Chrift's Hoſpital, Plan of Education, Internal
Economy of the Inftitution, and Memoirs of
Eminent Blues. By the Rev. W. TROLLOPE,
4to. plates, cloth, 8s. 6d. (original price £3. 3s.)
1834
|
Mayor and Burgeffes of Newcaſtle againſt the
Malevolent accufations of Gardiner, (author
of "England's Grievance on the Coal
Trade,") 1653; with Appendix of Unpub-
liſhed Documents refpecting the River Tyne.
By M. A. RICHARDSON. 8vo. (only 150
1849
printed), 2s.
Hiftory of the Parish and Town of
Bampton, in Oxfordſhire, with the Diſtrict
and Hamlets belonging to it. By the Rev.
Dr. GILES. 8vo. plates, Second Edition, cloth,
7s. 6d.
1848.
A Parochial Hiſtory of Enftone, in the
County of Oxford. By the Rev. JOHN
JORDAN, Vicar. Poft 8vo. a cloſely printed
volume of nearly 500 pages, cloth, 75. 1856
Roman Remains difcovered in the
Pariſhes of North Leigh and Stoneffield, Ox-
fordſhire. By HENRY HAKEWILL. 8vo.
map and 2 plates, 2s.
1836
Topographical Memorandums for the
County of Oxford. By Sir GREGORY PAGE
TURNER, Bart. 8vo. bds., 2s.
Survey of Staffordſhire, containing the
Antiquities of that County. By SAMPSON
ERDESWICK, with additions and corrections
by Wyrley, Chetwynd, and others. Edited
by HARWOOD. Thick 8vo. plates, bds.,
1844
13s. 6d. (original price £1. 5s.)
1820
Analyſis of Domesday Book for the
County of Norfolk. By the Rev. GEORGE The Hiftory and Antiquities of Lambeth.
MUNFORD, Vicar of East Winch. In 1 vol.
8vo. with pedigrees and arms, cloth, 10s. 6d.
1857
By JOHN TANSWELL, Efq., of the Inner
Temple. 8vo. with numerous illuſtrations,
cloth, 4s. 6d. (original price 7s. 6d.)
"Many extracts have been made, at various times, for the illuf Hiftory of Winchelſea, in Suffex.
tration of local defcriptions, from the great national (but almoſt
unintelligible) record known as Domesday Book; but Mr. Mun-
ford has done more in the cafe of his own county, for he fup-
plies a complete epitome of the part of the furvey relating to
1858
By
W. DURRANT COOPER, F.S.A. 8vo. fine
plates and woodcuts, 7s. 6d.
1850
Norfolk, giving not only the topographical and ſtatiſtical facts, Chronicle of Battel Abbey, in Suffex;
but alſo a great deal that is inſtructive as to the manners and con-
dition of the people, the ſtate of the churches and other public
edifices, the mode of cultivation and land tenure, together with a
variety of points of intereft to the ecclefiologiſt and antiquary."
-Bury Poft.
originally compiled in Latin by a Monk of
the Eſtabliſhment, and now firſt tranſlated,
with Notes, and an Abſtract of the Subfequent
Hiſtory of the Abbey. By MARK ANTONY
LOWER, M.A. 8vo. with illuſtrations, cloth,
1851
9s.
Gleanings among the Caſtles and Con-
vents of Norfolk. By HENRY HARROD,
F. S. A. 8vo. many plates and woodcuts, This volume among other matters of local and general intereſt, em-
cloth, 17s. 6d.-LARGE PAPER, £1. 3s. 6d.
1857
I.
"This volume is creditable to Mr. Harrod in every way, alike to
his induſtry, his taſte, and his judgment. It is the refult of ten
years' labour.
The volume is ſo full of intereſting matter
that we hardly know where to begin our extracts or more detailed
notices."-Gentleman's Magazine, November, 1857.
•
baces-New Facts relative to the Norman invafion; The Founda-
tion of the Monaftery; The Names and Rentals of the Original
Townſmen of Battel; Memoirs of ſeveral Abbots, and Notices of
their Difputes with the Biſhops of Chicheſter refpecting Jurifdic
tion; The Abbey's Poffeffions; A Speech of Thomas à Becket,
then Chancellor of England, in favour of Abbot Walter de Luci
Several Miracles; Anecdotes of the Norman Kings; and
Hiſtorical Sketch of the Abbey from 1176 to the prefent time.
28
27
John Ruffell Smith, 36, Soho Square, London.
Hiſtory and Antiquities of the Ancient | Hiſtory of the Pariſh of Broughton Gif-
1847
Port and Town of Rye, in Suffex; compiled
from the Original Documents. By WILLIAM
HOLLOWAY. Thick 8vo. (only 200 printed)
cloth, £1. IS.
Deſcriptive Catalogue of the Original
Charters, Grants, Donations, &c., conftituting
the Muniments of Battel Abbey, alſo the Pa-
ford, in Wiltſhire. By J. WILKINSON, M.A.,
Rector. 8vo. pedigrees and arms, 3s. 6d. 1859
Natural Hiſtory of Wiltſhire, as compre-
hended within Ten Miles round Saliſbury.
By W. G. MATON, M.D. 8vo. PRIVATELY
PRINTED, 25.
1843
pers of the Montagus, Sidneys, and Webfters, The Ancient British, Roman, and Saxon
embodying many highly interefting and valu-
able Records of lands in Suffex, Kent, and
Effex, with Preliminary Memoranda of the
Abbey of Battel, and Hiftorical Particulars of
the Abbots. 8vo. 234pages, cloth, 1s. 6d. 1835
Hand-Book to Lewes, in Suffex, Hif-
torical and Deſcriptive; with Notices of the
Recent Diſcoveries at the Priory. By MARK
ANTONY Lower, 12mo, many engravings,
1846
IS.
•
1852
Suffex Martyrs their Examinations and
Cruel Burnings in the time of Queen Mary;
compriſing the intereſting Perfonal Narrative
of Richard Woodman, extracted from
"Foxe's Monuments." With Notes by M.
A. LOWER, M.A. 12mo. fewed, Is.
Memorials of the town of Seaford, Suffex.
By M. A. LOWER. 8vo. plates, 3s. 6d. 1855
Haftings, Paſt and Prefent, with Notices
of the moſt Remarkable Places in the Neigh-
bourhood, with an Appendix on Natural Hiſ-
tory. 12mo. two maps, cloth, 3s. 6d. 1855
A very fuperior Guide Book.
Hiſtorical Notices of the
Notices of the Pariſh of
Withyham, in Suffex, and of the Family of
Sackville. By the Hon. and Rev. R. W.
SACKVILLE WEST. 4to. arms, views, tombs,
&c., cloth, £1. IS.
Hiſtory and Antiquities of the Town of
Marlborough, and more generally of the entire
Hundred of Selkley in Wiltſhire. By JAMES
WAYLEN, Efq. Thick 8vo. woodcuts, cloth,
14S.
I.
1857
1854
This volume deſcribes a portion of Wilts not included by Sir R. C.
Hoare and other topographers.
Hermes Britannicus, a Differtation on
the Celtic Deity Teutates, the Mercurius of
Cæfar, in further proof and corroboration of
the origin and defignation of the Great
Temple at Abury, in Wiltſhire. By the Rev.
LISLE BOWLES. 8vo. bds., 4s. (original
6d.)
1828
Antiquities and Folk-Lore of Worceſterſhire.
By JABEZ ALLIES, F.S.A. 8vo. pp. 500,
with 6 plates and 40 woodcuts, Second Edition,
cloth, 7s. 6d. (original price 14s.)
1852
"The good people of Worceſterſhire are indebted to Mr. Jabez
Allies for a very handfome volume illuſtrative of the hiſtory of
their native county.
His book, which treats On the Ancient
British, Roman, and Saxon Antiquities and Folk-lore of Worcester-
fhire, has now reached a fecond edition; and as Mr. Allies has
embodied in this, not only the additions made by him to the
original work, but alſo ſeveral ſeparate publications on points o
folk-lore and legendary intereft, few counties can boaſt of a more
induſtriouſly or carefully compiled hiſtory of what may be called
its popular antiquities. The work is very handfomely illuf-
trated.”—Notes and Queries.
Hiftorical Account of the Ciftercian
Abbey of Salley, in Craven, Yorkſhire, its
Foundation and Benefactors, Abbots, Poffef-
fions, Compotus, and Diffolution, and its
exiſting Remains. Edited by J. HARLAND.
Royal 8vo. 12 plates, cloth, 4s. 6d.
1854
The Hiftory and Antiquities of the
Diſtrict of Cleveland, comprifing the Wapen-
take of Eaſt and Weft Langbargh, North
Riding, Yorkshire. By JOHN WALKER ORD,
F.G.S.L. A handſome 4to. volume, with
plates, 42 woodcuts, and 43 pedigrees, cloth,
£1. IS. (original price, £2. 2s.)
1846
Copies whole bound, calf extra, marbled leaves, £1. 10s.
Hiftorical and Topographical Account
of Wensleydale, and the Valley of the Yore,
in the North Riding of Yorkshire. By W.
JONES BARKER. 8vo. illuftrated with Views,
Seals, Arms, &c., cloth, 4s. 6d. (original price,
8s. 6d.)
1854
"This modeft and unpretending compilation is a pleaſant addition to
our topographical literature, and gives a good general account of a
beautiful part of England comparatively little known. It is hand-
fomely printed with a number of finely exccuted woodcuts by Mr.
Howard Dudley. No guide to the district exifts applicable
alike to the well-filled and fcantily furniſhed purfe- a defect which
the author has endeavoured to ſupply by the preſent volume."
• · •
The Early Ecclefiaftical History of
Dewsbury. By Rev. J. B. GREENWOOD,
with Dr. WHITAKER'S Hiſtory of the
Parish; reprinted, with Notes, and an
Account of the SAVILLE Family. 8vo. cloth,
5S.
1859
29
30
John Ruffell Smith, 36, Soho Square, London.
Extracts from the Municipal Records of The Hiftory of Radnorſhire. By the
the City of York, during the Reigns of
Edward IV., Edward V., and Richard III.,
with Notes, illuſtrative and explanatory, and
an Appendix, containing fome Account of
the Celebration of the Corpus Chriſti Feſtival
at York, in the Fifteenth and Sixteenth Cen-
turies. By ROBERT DAVIES, Town Clerk.
8vo. new, cloth, 4s. (original price, 10s. 6d.)
1843
The Hiſtory of Dumbartonshire, with
Genealogical Notices of the principal Families
in the County; the whole baſed on authentic
Records, Public and Private. By JOSEPH
IRVING. Thick 4to. (pp. 636), maps, plates,
and portraits, cloth, £4.
1860
Rev. JONATHAN WILLIAMS. 8vo. with il-
luftrations, bds., 12s. 6d.
1859
Vifits to Fields of Battle in England, of
the 15th. Century; with fome miſcellaneous
Tracts and Papers, principally upon Archæo-
logical Subjects. By RICHARD BROOKE,
F.S.A. Royal 8vo. plates, cloth, 158. 1857
The work contains a defcriptive account of the fcenes of moſt of the
memorable conflicts in the Wars of York and Lancaſter, compri-
fing the celebrated battles of Shrewſbury, Blore Heath, Northamp-
ton, Wakefield, Mortimer's Crofs, Towton, Barnet, Tewkeſbury,
Boſworth, and Stoke, and genealogical and other particulars of the
powerful, warlike, and diſtinguiſhed perfonages who were the
principal actors in thoſe ſtirring and eventful times; with plans of
fome of the Fields of Battle; and an Appendix, containing the
principal Acts of Attainder relative to the Wars of the Roſes, and
Lifts of the Noblemen, Knights, and other perfonages attainted by
them.
The Popular Rhymes, Sayings, and Family Topographer, being a compen-
Proverbs of Berwickshire, with Illuftrative
Notes. By GEO. HENDERSON. 12mo. cloth,
3S.
1856
Hiftory of the City of Dublin. By J.
T. GILBERT. Vols. I., II., and III. (vol. IV.,
completing the work, in the press), 8vo. cloth,
10s. 6d. each.
1854
"From the unpubliſhed Anglo-Iriſh legiſlative enactments, and from
fuch-like decayed and decaying manufcripts, ancient records, which
have become almoſt hieroglyphics to the preſent age, the author
of this work has gathered the life-hiſtory of an ancient city; he has
made the ſtones to ſpeak, and evoke the fhadows of the past, to fill
up the outline of a great hiſtorical picture. Fifty, even twenty,
years hence, the production of fuch a work would be impoffible.
dious Account of the Ancient and Prefent
State of the Counties of England. By SAMUEL
TYмMS. 7 vols. 12mo. cloth, 6s. 6d. (pub. at
£1. 15s.)
1832-4
This work contains an excellent fummary of the Ancient and Modern
Hiſtory and Topography of each County, Biographies of eminent
Nations, Notes of remarkable Events, and a great variety of uſeful
and ſtatiſtical information; altogether a very trustworthy work.
The Tourift's Grammar, or rules rela-
ting to the Scenery and Antiquities incident
to Travellers, including an Epitome of Gil-
pin's Principles of the Picturefque. By the
Rev. T. DUDLEY FOSBROKE. Poft 8vo.
bds., 2s. (original price 7s.)
1826
In a hiſtory illuſtrated by human lives and deeds, and localized in Annals and Legends of Calais; with
the weird old ſtreets, once the proudest of our city, many a family
will find an ancestral fhadow ſtarting fuddenly to light, trailing
with it long memories of departed faſhion, grandeur, and magni-
ficence."-Dublin University Magazine.
The Hiſtory and Antiquities of St.
David's, in Pembrokeshire. By W. BASIL
JONES and EDW. AUGUSTUS FREEMAN.
4to. many fine plates by Le Keux, and woodcuts
(a handfome volume), cloth, £2.
1856
Deſcription and Hiſtory of the Caſtles of
Kidwelly and Caerphilly, and of Caſtell Coch,
in Caermarthenshire. By GEO. T. CLARK.
8vo. fine plates, cloth, 5s.
1852
Remarks on the Architecture of Llandaff
Cathedral, with an Effay towards a Hiftory
of the Fabric. By Edw. AUG. FREEMAN.
8vo. fine plates, cloth, 6s.
1850
Tenby, its Hiſtory, Antiquities, Scenery,
Traditions, and Cuſtoms. By MR. and MRS.
S. C. HALL. Square 8vo. map and many en-
gravings, bds., 45.
1859
Sketches of Emigré Notabilities, and Memoir
of Lady Hamilton. By ROBERT BELL
CALTON, author of "Rambles in Sweden
and Gottland," &c., &c. Poft 8vo. with
frontispiece and vignette, cloth, 5s.
1852
Principal Contents:-Hiftory of the Siege by Edward III. in 1346-7,
with a Roll of the Commanders and their Followers prefent, from
a contemporary MS. in the Britiſh Muſeum; The Allotment of
lands and houſes to Edward's barons; Calais as an Engliſh borough;
Lift of the Streets and Houſeholders of the fame; Henry VIIIth's
Court there; Cardinal Wolfey and his expenſes; the Engliſh pale,
with the Names of Roads, Farmsteads, and Villages in the English
Era; the Sieges of Therouenne and Tournai; the Pier of Calais;
Pros and Cons of the place; the Hôtel Deffin; Sterne's Chamber;
Churches of Notre Dame and St. Nicholas; the Hôtel de Ville:
Ancient Staple Hall; The Château and Murder of the Duke o
Gloucefter; the Courgain; the Field of the Cloth of Gold; Notice
of the Town and Caftle of Guifnes, and its furprise by John de
Lancaſter; the Town and Seigneurie of Ardres; the Sands and
Duelling; Villages and Château of Sangatte, Coulonge, Mark
Efchalles, and Hammes; Review of the English Occupation
Calais; its Recapture by the Duke de Guiſe, the lower Town and
its Lace Trade; our Commercial Relations with France; Emigré
Notabilitie Charles and Harry Tufton, Capt. Dormer and Edith
Jacquemont, Beau Brummel, Jemmy Urquhart and his friend
Fauntleroy, "Nimrod," Berkeley Craven, Mytton, Duchefs of
Kingſton; a new Memoir of Lady Hamilton, &c., &c.. Altogether
an intereſting volume on England's firft Colony.
32
3 I
John Ruffell Smith, 36, Soho Square, London.
atronymica Britannica, a Dictionary | Druce Family.-A Genealogical Ac-
of Family Names. By MARK ANTONY
LOWER, M.A., F.S.A. Royal 8vo. pp.
500, with illuſtrations, cloth, £1. 5s.
1860
is work is the refult of a ftudy of British Family Names, ex-
ending over more than twenty years. The favourable recep-
'count of the Family of Druce, of Goring,
in the County of Oxford, 1735. 4to. only
50 copies PRIVATELY PRINTED, bds, 7s. 6d.
1853
ion which the Author's "Engliſh Surnames" obtained in the Hiftories of Noble Britiſh Families,
ale of Three Editions, and the many hundreds of communica-
ions to which that work gave ride, have convinced him that the
ubject is one in which confiderable intereft is felt. He has
herefore been induced to devote a large amount of attention to
he origin, meaning, and hiſtory of our family deſignations—a
ubject which, when inveftigated in the light of ancient records
nd of modern philology, proves highly illuſtrative of many
abits and cuſtoms of our anceſtors, and forms a very curious
ranch of Archæology.
e prefent work is by no means intended to fuperfede the "Eng-
fh Surnames." That publication bears the fame relation to
he PATRONYMICA as the grammar of a language does to its
lictionary. There the principles upon which furnames were
ffumed are difcuffed, and a confiderable number of them are
laffified, but here many thouſands of family names are treated
ndividually and alphabetically.
with their Genealogies, and Biographical
Notices of the moſt diſtinguiſhed Individuals
in each. By HENRY DRUMMond, M.P.,
Illuftrated with Portraits, Views, Armorial
Bearings, Monuments, Seals, &c. (THE
ARMS, SEALS, AND PORTRAITS MOST BEAU-
TIFULLY COLOURED, MANY LIKE MINIA-
TURES). 2 vols. imperial folio, half-bound in
morocco, top edges gilt, by Hayday, £8. 8s.
1842, &c.
The fame, in Parts. £6. 1842, &c
The families are thoſe of Aſhburnham, Arden, Compton, Cecil,
Harley, Bruce, Perceval, Dunbar, Hume, Dundas, Drummond,
and Neville. No genealogical book has ever been, up to the
prefent time, fo fumptuously got up in England. Publiſhed by
the late Mr. Pickering at Twenty-four Guineas.
ngliſh Surnames. An Effay on Fa-
mily Nomenclature, Hiftorical, Etymological,
and Humourous. With several illuſtrative
Appendices. By MARK ANTONY LOWER,
M.A. 2 vols. poſt 8vo. THIRD EDITION, Genealogical and Heraldic Hiftory of
ENLARGED, woodcuts, cloth, 12s.
1849
is new and much improved Edition, befides a great enlargement
of the Chapters, contained in the previous editions, compriſes
everal that are entirely new, together with Notes on Scottiſh,
rifh, and Norman Surnames. The "Additional Prolufions,"
efides the articles on Rebufes, Allufive Arms, and the Roll of
Battel Abbey, contain differtations on Inn Signs, and Remarks
on Chriſtian Names, with a copious INDEX of many thouſand
Names. Theſe features render "English Surnames" rather a
ew work than a new edition.
edigrees of the Nobility and Gentry
of Hertfordshire. By WILLIAM BERRY,
late, and for fifteen years, Regiſtering Clerk
in the College of Arms, author of the "En-
cyclopædia Heraldica," &c., &c. Folio
(only 125 printed). Bds., £1. 5s. (original
price £3. 10s.)
1844
edigrees and Arms of Devonshire
Families, as recorded in the Herald's Vifita-
tion of 1620, with additions from the Har-
leian MSS. and the Printed Collections of
Weſtcote and Pole. By JOHN Tuckett.
4to. Parts I. to VI., each 5s.
1859-60
the Extinct and Dormant Baronetcies of
England, Ireland, and Scotland. By J.
BURKE, Esq. Medium 8vo. SECOND EDI-
TION, 638 cloſely printed pages, in double
columns, with about 1,000 arms engraved on
wood, fine portrait of JAMES I., cloth, 10s.
(original price £1. 8s.)
1844
This work engaged the attention of the author for feveral years,
comprifes nearly a thouſand families, many of them amongst the
moft ancient and eminent in the kingdom, each carried down to
its repreſentative or reprefentatives ftill exifting, with elaborate
and minute details of the alliances, achievements, and fortunes,
generation after generation, from the earlieſt to the lateſt period.
The Blazon of Epifcopacy.
Being a
complete Lift of the Archbishops and Biſhops
of England and Wales, and their Family
Arms drawn and defcribed, from the firft
Introduction of Heraldry to the preſent
time. By the Rev. W. K. RILAND BED.
8vo. pp. 144, and 62 pages of draw-
ings of Arms, cloth, 15s.
1858
This work depicts the arms of a great number of English Families
not to be found in other works.
FORD.
rcher Family.-Memorials of Fami-"There has been an amount of induſtry beftowed upon this curious
lies of the Surname of Archer in various
Counties in England, and in Scotland, Ire-
land, Barbadoes, America, &c.
few copies printed, cloth, 12s. 6d.
4to. but
1860
crafe Family.-Genealogical Memoir
of the Family of Scrafe, of Suffex.
A. LOWER. 8vo., is. 6d.
By M.
1856
work which is very creditable to the author, and will be found
beneficial to all who care for the fubject on which it has been
employed."-Athenæum.
A Plea for the Antiquity of Heraldry,
with an Attempt to Expound its Theory and
Elucidate its Hiftory. By W. SMITH ELLIS,
Efq., of the Middle Temple. 8vo. fewed,
Is. 6d.
1853
3
34
John Ruſſell Smith, 36,
Soho Square, London.
A Manual for the Genealogiſt, Topo-
grapher, Antiquary, and Legal Profeffor,
confifting of Deſcriptions of Public Records;
Parochial and
and other Regiſters;
Wills;
County and Family Hiftories; Heraldic Col-
lections in Public Libraries, &c., &c. By
RICHARD SIMS, of the British Muſeum, Com-
piler of the "Index to the Heralds' Vifita-
tions," the "Hand-book to the Library of the
British Muſeum," &c. 8vo. SECOND EDI-
TION, pp. 540, cloth, 15s.
1861
This work will be found indifpenfable by thofe engaged in the
ſtudy of Family Hiſtory and Heraldry, and by the compiler of
County and Local Hiftory, the Antiquary and the Lawyer. In
Reign of Edward I. to Queen Anne; alfo,
Gloffary of Dormant English, Scotch, and Ir
Peerage Titles, with reference to prefum
exifting Heirs. By Sir T. C. BANKS.
vols. 4to. cloth, 15s. (pub. at £3. 3s.) 18
LARGE PAPER COPY (very fe
printed). 2 vols., £1. IS.
18
A book of great refearch, by the well-known author of the "D
mant and Extinct Peerage," and other heraldic and hiſtor
works. Thoſe fond of genealogical purfuits ought to fecu
copy while it is fo cheap. It may be confidered a supplem
to his former works. Vol. ii. pp. 210-300, contains an Hi
rical Account of the firft Settlement of Nova Scotia, and
foundation of the Order of Nova Scotia Baronets, diftinguifh
thoſe who had feizin of lands there.
it the Public and other Records moft likely to afford information Calendar of Knights, containing Li
to genealogical inquirers are fully defcribed, and their places of
prefent depofit indicated. Such Records are-The Domeſday
Books-Monaftic Records-Cartæ Antiquæ-Liber Niger-Liber
Rubeus-Tefta de Nevil-Placita in various Courts-Charter
Rolls-Cloſe Rolls-Coronation Rolls-Coroners' Rolls-Eſcheat
Rolls-Fine Rolls-French, Gafcon, and Norman Rolls-Hun-
dred Rolls-Liberate Rolls - Memoranda Rolls- Oblata and
other Rolls-Inquifitions Poft Mortem-Inquifitions ad quod
of Knights, Bachelors, British Knights
the Garter, Thiſtle, Bath, St. Patrick, t
Guelphic and Ionian Orders, from 1760
1828. By F. TOWNSEND, Windsor Hera
Poft 8vo. cloth, 3s. (original price, 9s.) 18
A very uſeful volume for Genealogical and Biographical purpo
Damnum-Fines and Recoveries-Sign Manuals and Signet On the Nobility of the Britiſh Gent
Bills-Privy Seals-Forfeitures, Pardons, and Attainders-Par
liamentary Records-County Palatine Records-Scotch, Irish,
and Welſh Records-alfo Wills-Parochial and other Regiſters
-Regiſters of Univerſities and Public Schools-Heraldic Col-
lections-Records of Clergymen, Lawyers, Surgeons, Soldiers,
Sailors, &c., &c.
The whole accompanied by valuable Lifts of Printed Works and
Manuſcripts in various Libraries, namely:-at the Britiſh Muſeum
-The Bodleian, Afhmolean, and other Libraries at Oxford-
The Public Library and that of Caius College, Cambridge-The
Colleges of Arms in London and Dublin-The Libraries of Lin-
or the Political Ranks and Dignities of t
British Empire compared with thoſe on t
Continent. By Sir JAMES LAWRENC
Poft 8vo., Is. 6d.
18
Uſeful for Foreigners in Great Britain, and of Britons abro
particularly of thoſe who defire to be prefented at foreign cou
to accept foreign military fervice, to be inveftted with fore
titles, to be admitted into foreign orders, to purchaſe fore
property, or to intermarry with foreigners.
coln's Inn, and of the Middle and Inner Temple-at Chetham A Diſplay of Heraldry. By WILLIA
College, Manchefter; and iu other repofitories too numerous to
mention.
The more important of theſe Lifts are thofe of Monaftic Cartularies
-Extracts from Plea and other Rolls-Eſcheats-Inquifitions,
&c.-Tenants in Capite-Recufants— Subſidies-Crown Lands
NEWTON. 8vo. many hundred engravings
Shields, illuftrating the Arms of English Far
lies, cloth, 14s.
18
-Wills-Parochial and other Registers-Heralds' Vifitations Curiofities of Heraldry, with Illuſtr
Royal and Noble Genealogies-Peerages, Baronetages, Knight-
ages-Pedigrees of Gentry-County and Family Hiftories-
Monumental Infcriptions-Coats of Arms-American Genea-
Jogies-Lifts of Gentry-Members of Parliament-Freeholders-
Officers of State-Juftices of Peace-Mayors, Sheriffs, &c.-
Collegians, Church Dignitaries-Lawyers-The Medical Pro-
feffion-Soldiers-Sailors, etc.
To theſe is added an "Appendix," containing an Account of the
Public Record Offices and Libraries mentioned in the work, the
mode of obtaining admiffion, hours of attendance, fees for fearch-
ing, copying, &c., Table of the Regnal Years of Engliſh Sove-
reigns; Tables of Dates uſed in Ancient Records, &c.
tions from Old Engliſh Writers. By MA
ANTONY LOWER, M.A., Author of "I
ſays on Engliſh Surnames." With illu
nated Title-page, and numerous engravin
from defigns by the Author. 8vo. cloth, 1
18
"The preſent volume is truly a worthy fequel (to the 'S
NAMES') in the fame curious and antiquarian line, blend
with remarkable facts and intelligence, fuch a fund of amu
anecdote and illuftration, that the reader is almoft furprifed
find that he has learned fo much, whilft he appeared to be p
fuing mere entertainment. The text is ſo pleaſing that
fcarcely dream of its fterling value; and it feems as if, in un
with the woodcuts, which fo cleverly explain its points
adorn its various topics, the whole defign were intended fo
relaxation from ftudy, rather than an ample expofition of
extraordinary and univerfal cuſtom, which produced the r
important effect upon the minds and habits of mankind.
Literary Gazette.
Baronia Anglia Concentrata, or a Con-
centration of all the Baronies called Baronies in
Fee, deriving their Origin from Writ of Sum-
mons, and not from any Specific Limited Crea-
tion,ſhowing the Descent and Line of Heirship,
as well of thoſe Families mentioned by Sir
William Dugdale, as of thofe whom that "Mr. Lower's work is both curious and inſtructive, while
celebrated Author has omitted to notice; in-
terfperfed with Interefting Notices and Ex-
planatory Remarks. Whereto is added, the
Proofs of Parliamentary Sitting from the
manner of its treatment is fo inviting and popular, that
ſubject to which it refers, which many have hitherto had
good reafon to confider meagre and unprofitable, affumes, ur
the hands of the writer, the novelty of fiction with the imp
ance of hiftorical truth."-Athenæum.
35
36
John Ruſſell Smith, 36, Soho Square, London.
laying Cards.-Facts and Speculations
on the Hiſtory of Playing Cards in Europe.
By W. A. CHATTO, author of the "Hiftory
of Wood Engraving, with Illuftrations by
J. Jackfon." 8vo. profusely illustrated with
engravings, both plain and coloured, cloth,
£1. IS.
1848
The inquiry into the origin and fignification of the fuits and
their marks, and the heraldic, theological, and political emblems
pictured from time to time, in their changes, opens a new field
of antiquarian intereft; and the perfeverance with which Mr.
Chatto has explored it, leaves little to be gained by his fucceffors.
The plates with which the volume is enriched add confiderably
Heinecken, and after him by Ottley-the Introduction gives, for
the firſt time, the wole of the Text printed on both fides in the
upper compartment, as well as an English Explanation of the
Subjects.
ONLY 250 COPIES HAVE BEEN PRINTED, UNIFORMLY WITH
MR. S. LEIGH SOTHEBY'S "Principia Typographica."
The Bayeux Tapeſtry Elucidated. By
the Rev. Dr. JOHN COLLINGWOOD BRUCE,
Author of the "Roman Wall." 4to. a hand-
Some volume, illuftrated with 17 COLOURED
plates, representing the entire Tapestry, extra
bds., £1. IS.
1856
to its value in this point of view. It is not to be denied that, Memoirs of Painting, with a Chrono-
take it altogether, it contains more matter than has ever before
been collected in one view upon the fame fubject. In ſpite of
its faults, it is exceedingly amufing; and the moſt critical reader
cannot fail to be entertained by the variety of curious outlying
learning Mr. Chatto has fomehow contrived to draw into the
inveſtigations."—Atlas.
Indeed the entire production deferves our warmeft approbation."
-Literary Gazette.
A perfect fund of antiquarian reſearch, and moſt intereſting even
to perſons who never play at cards.”—Tait's Magazine.
A curious, entertaining, and really learned book."-Rambler.
logical Hiſtory of the Importation of Pictures
by the Great Maſters into England fince the
French Revolution. By W. BUCHANAN.
2 vols. 8vo. bds., 7s. 6d. (original price
£1. 6s.)
1824
1821
Catalogue of the Prints which have been
Engraved after Martin Heemskerck. By T.
KERRICH, Librarian to the Univerfity of Cam-
bridge. 8vo. portrait, bds., 3s. 6d.
Titian.-Notices of the Life and Works
of Titian the Painter. By Sir ABRAHAM
HUME. Royal 8vo. portrait, cloth, 6s. 1829
Holbein's Dance of Death. With an
Hiſtorical and Literary Introduction, by an
Antiquary. Square poft 8vo. with 53 en-
gravings-being the most accurate copies ever
executed of thefe Gems of Art-and a frontif-
piece of an ancient bedftead at Aix-la-Chapelle, Sir Joshua Reynolds' Notes and Ob-
with a Dance of Death carved on it, engraved
by Fairholt, cloth, 9s.
1849
The deſigns are executed with a ſpirit and fidelity quite extra-
ordinary. They are indeed moft truthful."- Athenæum.
Ces 53 planches des Schlotthauer font d'une exquife perfection."-
Langlois, Eſſai fur les Dances des Morts.
Biblia Pauperum." One of the Earlieſt
and moft Curious BLOCK-Books, reproduced
in facfimile from a Copy in the Britiſh Mu-
feum. By J. PH. BERJEAU. Royal 4to.
half-bound, £2. 25.
1859
he Biblia Pauperum, known alfo by the title of Hiftoriæ Veteris
et Novi Teftamenti, is a fet of woodcuts, in which the Old and
New Teftament are both brought to memory by pictures, and
fome lines of text in Latin. This name, Biblia Pauperum, is
derived from its ufe by Monks of the poorer orders, commonly
called Pauperes Chrifti.
s a fpecimen of the earlieſt woodcuts and of printed block-books,
deftined to fuperfede the manufcripts anterior to the valuable
invention of Güttenberg, the Biblia Pauperum is well worthy the
attention of the Amateur of Fine Arts as well as of the Biblio-
grapher. It confifts of forty engravings, printed on one fide only
ſervations on Pictures, chiefly of the Venetian
School, being Extracts from his Italian Sketch
Books; alfo the Rev. W. Mafon's Obferva-
tions on Sir Joſhua's Method of Coloring,
with fome unpubliſhed Letters of Dr. Johnſon,
Malone, and others; with an Appendix, con-
taining a Tranfcript of Sir Joſhua's Account
Book, fhowing the Paintings he executed, and
the prices he was paid for them. Edited by
WILLIAM COTTON, Efq. 8vo. cloth, 5s. 1859
"The fcraps of the Critical Journal, kept by Reynolds at Rome,
Florence, and Venice, will be efteemed by high-claſs virtuoſi,”
-Leader.
Catalogue of the Portraits painted by
Sir Joshua Reynolds, in whofe poffeffion they
are, and whether engraved, &c. Compiled
from his autograph memorandum books,
printed catalogues, &c. By WILLIAM COT-
TON. 8vo. Sewed, 5s.

1857
of the leaves, and difpofed fo as to have the figures oppofite Ecclefiaftical Architecture of the County
each other.
he engravings were printed by friction, with a fubftance of a
brownish yellow colour, inftead of printing ink, which was un-
known at this early period. To imitate, as near as poffible, the
original, the plates in this facfimile are difpofed oppofite each
other, and printed in a brownish colour.-Various Editions of
this Block-book have been diſcovered, without any writer being
able to fay which is the first one. A review f them is given in
the printed Introduction of the book.
efides the rhymed Latin Poetry-of which part was given by
of Effex, from the Norman Era to the Six-
teenth Century, with Plans, Elevations, Sec-
tions, Details, &c., from a Series of Meaſured
Drawings and Architectural and Chronologi-
cal Deſcriptions. By JAMES HADFIELD,
Architect. Imperial 4to. 80 plates, leather
back, cloth fides, £1. 11s. 6d.
1856
37
38
John Ruffell Smith, 36,
Soho Square, London.
Hiftoire de l'Architecture Sacree du
quatrième au dixième fiècle dans les anciens
êvêchés de Genève, Laufanne, et Sion. Par
J. D. BLAVIGNAC, Architecte. One vol.
8vo. (pp. 450), and 37 plates, and a 4to.
Atlas of 82 plates of Architecture, Sculpture,
Frefcoes, Reliquaries, &c. &c., £2. 10s. 1853
A very remarkable Book, and worth the notice of the Architect,
the Archæologiſt, and the Artiſt.
Hiſtory of the Origin and Eſtabliſhment
of Gothic Architecture, and an Inquiry into
the mode of Painting upon and Staining
Glaſs, as practiſed in the Ecclefiaftical Struc-
tures of the Middle Ages. By J. S. Haw-
KINS, F.S.A. Royal 8vo. 11 plates, bds.,
4s. (original price 12s.)
1813
Handbook to the Library of the Britiſh
Muſeum; containing a brief Hiſtory of its
Formation, and of the various Collections of
which it is compofed; Defcriptions of the
Catalogues in preſent uſe; Claſſed Liſts of
the Manufcrips, &c.; and a variety of infor-
mation indiſpenſable for Literary Men; with
ſome Account of the principal Public Libra-
ries in London. By RICHARD SIMS, of the
Department of Manufcripts, Compiler of the
Manual for the Genealogift, &c. Small 8vo.
(pp. 438), with map and plan, cloth, 5s. 1854
It will be found a very uſeful work to every literary perſon or
public inftitution in all parts of the world.
"A little Handbook of the Library has been publiſhed, which I
think will be moſt uſeful to the public.”—Lord Seymour's Reply
in the House of Commons, July, 1854.
"I am much pleaſed with your book, and find in it abundance of
information which I wanted."-Letter from Albert Way, Esq.,
F.S.A., Editor of the "Promptorium Parvulorum," &c.
"I take this opportunity of telling you how much I like your nice
little 'Handbook to the Library of the Britiſh Muſeum,' which I
fincerely hope may have the fuccefs which it deferves."—Letter
from Thos. Wright, Esq., F.S.A., Author of the Biographia
Britannica Literaria,' &c.
century, including alfo Notices of Latin Play
written by Engliſh Authors during the fam
period, with particulars of their Authors
Plots, Characters, &c. By JAMES Orchar
HALLIWELL, Efq., F.R.S. 8vo. cl, 12s. 186
Twenty-five copies have been printed on THICK PAPER,
price £1. Is.
Catalogue of a unique Collection of 40
Ancient Engliſh Broadfide Ballads, printe
entirely in the black letter, lately on fale b
J. RUSSELL SMITH. With Notes of the
Tunes, and Imprints. Poft 8vo, a handſom
volume, printed by Whittingham, in the ol
ftyle, half-bound, 5s.
185
A copy on THICK PAPER, withou
the prices to each, and a different title-page
ONLY 10 COPIES SO PRINTED, 10s. 6d.
Bibliotheca Cantiana.-A Bibliographi
cal Account of what has been publiſhed o
the Hiftory, Topography, Antiquities, Cu
toms, and Family Genealogy of the Count
of Kent, with Biographical Notes. Вy Joн
RUSSELL SMITH. In a handſome 8vo. vo
(pp. 370) with two plates of facfimiles of Av
tographs of 33 eminent Kentiſh Writers, 5
(original price 14s.)
183
A Bibliographical Lift of all the Work
which have been publiſhed towards illuſtratin
the Provincial Dialects of England. By JOH
RUSSELL SMITH. Poft 8vo., IS.
183
Very ferviceable to fuch as proſecute the ſtudy of our provinci
dialects, or are collecting works on that curious fubject.. W
very cordially recommend it to notice."-Metropolitan.
...
A Bibliographical Catalogue of Engliſ
Writers on Angling and Ichthyology. B
JOHN RUSSELL SMITH. Poft 8vo., is. 6d.
185
"Mr. Sims's Handbook to the Library of the Britiſh Muſeum' Bibliotheca Madrigaliana. — A Biblio
is a very comprehenſive and inftructive volume.
• •
I venture
to predict for it a wide circulation." Mr. Bolton Corney, in
"Notes and Queries," No. 213.
Catalogue (Claffified) of the Library of
the Royal Inſtitution of Great Britain, with
Indexes of Authors and Subjects, and a Liſt
of Hiſtorical Pamphlets, chronologically
arranged. By BENJ. VINCENT, Librarian.
Thick 8vo. pp. 948, half-morocco, marbled
edges, 15s.
1857
It will be found a very uſeful volume to book collectors, and indif
penfable to public librarians.
A Dictionary of Old Engliſh Plays,
exiſting either in print or in manuſcript, from
the earlieſt times to the clofe of the 17th
graphical Account of the Muſical and Poetica
Works publiſhed in England during the Six
teenth and Seventeenth Centuries, under th
Titles of Madrigals, Ballets, Ayres, Canzo
nets, &c. &c. By EDWARD F. RIMBAULT
LL.D., F.S.A. 8vo, cloth, 5s.
184
It records a clafs of books left undeſcribed by Ames, Herbert, an
Dibdin, and furniſhes a moft valuable Catalogue of Lyric
Poetry of the age to which it refers.
The Manuſcript Rarities of the Univer
fity of Cambridge. By J. O. HALLIWELI
F.R.S. 8vo. bds., 3s. (original price 10s. 6d.
184
A companion to Hartshorne's "Book Rarities" of the fame Un
verſity.
40
uffell Smith, 36, Soho Square, London.
Some Account of the Popular Tracts, | Hiftorical Sketches of the Angling
formerly in the Library of Captain Cox, of
Coventry, A.D. 1575. By J. O. HALLIWELL.
8vo. (only 50 printed), ſewed, Is. 1849
Catalogue of the Contents of the Codex
Holbrookianus (a Scientific MS., by Dr. John
Holbrook, Maſter of St. Peter's College,
Cambridge, 1418-1431). By J. O. HALLI-
WELL. 8vo., IS.
1840
Account of the Vernon Manufcript. A
Volume of Early Engliſh Poetry, preſerved
in the Bodleian Library. By J. O. HALLI-
WELL. 8vo. (only 50 printed), 1s. 1848
Shakeſperiana, a Catalogue of the Early
Editions of Shakeſpeare's Plays, and of the
Commentaries and other Publications illuf-
trative of his Works. By J. O. HALLIWELL.
8vo. cloth, 3s.
1841
“Indifpenfable to everybody who wiſhes to carry on any inquiries
connected with Shakeſpeare, or who may have a fancy for
Shakeſperian Bibliography."-Spectator.
Catalogue of the Manuſcripts in the Li-
brary of Gonville and Caius Coll., Cambridge.
By Rev. J. J. SMITH, Fellow and Librarian.
8vo. cloth, 10s. 6d.
1849
Bibliographical Miſcellany. Edited by
JOHN PETHERAM. 8vo. Nos, I to 5 (all
published), with general title, 1s.
1859
CONTENTS.-Particulars of the Voyage of Sir Thomas Button for
the Diſcovery of a North-Weſt Paſſage, A.D. 1612-Sir Dudley
Digges' Of the Circumference of the Earth, or a Treatiſe of the
North-Eaſt Paſſage, 1611-13-Letter of Sir Thomas Button on
the North-Weft Paffage, in the State-Paper Office-Bibliographi-
cal Notices of Old Mufic Books. By Dr. Rimbault-Notices of
Suppreffed Books-Martin Mar-Prelate's Rhymes-The Hard-
wicke Collection of Manufcripts.
"The Game of the Cheffe," the Firſt
Book printed in England by WILLIAM CAX-
TON, reproduced in facfimile, from a Copy in
the Britiſh Muſeum, with a few Remarks on
Caxton's Typographical Productions, by
VINCENT FIGGINS. 4to. pp. 184, with 23
curious woodcuts, half-morocco, uncut, £1. Is.
-or, in antique calf, with bevelled boards,
and carmine edges, £1. 8s.
Frequently as we read of the Works of Caxton and the early Engliſh
Printers, and of their Black-Letter Books, very few perfons ever
had the opportunity of ſeeing any of theſe productions, and form-
ing a proper eſtimate of the ingenuity and ſkill of thoſe who firft
practiſed the "Noble Art of Printing."
1859
THE TYPE HAS BEEN CAREFULLY IMITATED, AND THE
WOODCUTS FACSIMILIED BY MISS BYFIELD.
The Paper
and Water-marks have alſo been made expreffly, as near as poffi-
ble, like the original; and the Book is accompanied by a few
remarks of a practical nature, which have been fuggefted during
the progress of the fount, and the neceffary ſtudy and compariſon
of Caxton's Works with thoſe of his contemporaries in Germany,
by MR. V. FIGGINS, who ſpent two years "labour of love" in
cutting the matrixes for the type.
Literature of All Nations. By ROBERT
BLAKEY. To which is added a Bibliography
of Engliſh Writers on Angling. Fcap. 8vo.
cloth, 5s.
1856
Bibliotheque Afiatique et Africane, ou
Catalogue des Ouvrages relatifs à l'Afie et à
l'Afrique qui ont paru jufqu'en 1700. Par
H. TERNAUX-COMPANS. 8vo. avec supplé-
ment et index, fewed, 10s. 6d.
1841
The Writings of the Chriſtians of the
Second Century, namely, Athenagoras, Ta-
tian, Theophilus, Hermias, Papias, Ariftides,
Quadratus, &c., collected and firſt tranflated
complete, by the Rev. Dr. GILES. 8vo. cloth,
7s. 6d.
1857
Defigned as a continuation of Abp. Wake's Apoftolical Epiftles,
which are thofe of the first century.
Heathen Records to the Jewiſh Scrip-
ture Hiſtory, containing all the Extracts from
the Greek and Latin Writers in which the
Jews and Chriſtians are named, collected to-
gether and tranflated into Engliſh, with the
original text in juxta-pofition. By the Rev.
DR. GILES. 8vo. cloth, 7s. 6d.
1856
A Vindication of the Hymn "Te Deum
Laudamus,” from the Corruptions of a Thou-
fand Years, with Ancient Verfions in Anglo-
Saxon, High-German, Norman-French, &c.,
and an Engliſh Paraphrafe of the XVth
Century; now firft printed. By EBENEZER
THOMSON. Fcap. 8vo. cloth, 3s.
1858
A book well worth the notice of the Ecclefiaftical Antiquary and
the Philologiſt.
Tonftall (Cuthbert, Bishop of Durham)
Sermon preached on Palm Sunday, 1539,
before Henry VIII; reprinted verbatim from
the rare edition by Berthelet, in 1539. Izmo.
Is. 6d.
1823
An exceedingly interefting Sermon, at the commencement of the
Reformation; Strype in his "Memorials," has made large ex-
tracts from it.
Common Prayer-Diſcourſe of the
Troubles begun at Frankfort, in the year
1554, about the Book of Common Prayer and
Ceremonies, reprinted from the black letter
edition of 1575, with an Introduction. Poft
8vo. cloth, 2s. 6d. (original price 6s.) 1846
Sacred Mufic. By the Rev. W.
SLOANE-EVANS, M.A. Roy. 8vo. Third Edi-
tion, fewed, 1s. 6d. (original price 6s.) 1847
Confifting of Pfalm Tunes, San&tuffes, Kyrie-Eleifons, &c. &c.,
and fifty-four Single and Double Chants (Major, Changeable,
and Minor).

4I
42
John Ruſſell Smith, 36, Soho Square, London.
*
MARTIN MAR-PRELATE
CONTROVERSY.
An Epiſtle to the terrible Prieſts of the
Convocation Houfe. By MARTIN MAR-
PRELATE (1588), with Introduction and
Notes, by J. PETHERAM. Poſt 8vo. 2s. 1842
Cooper (Bp. of Wincheſter) An Admo-
nition to the People of England againſt Mar-
tin Mar-Prelate, 1589, with Introduction.
Poft 8vo. pp. 216, 3s. 6d.
Pap with a Hatchet, being a Reply to
Martin Mar-Prelate (1589), with Introduction
and Notes. Poft 8vo. 25.
1847
1844
Hay any Worke for Cooper? Being a
Reply to the Adinonition to the People of
England by Martin Mar-Prelate, 1589, with
Introduction and Notes. 8vo. 2s. 6d. 1845
An Almond for a Parrot; being a Reply
to Martin Mar-Prelate, 1589, with Introduc-
tion. Poft 8vo. 2s. 6d.
1846
Plaine Percevall the Peace-maker of
England, being a Reply to Martin Mar-Pre-
late, with Introduction. Poft 8vo. 2s. 1846
Life of St. Laurence O'Toole, Arch-
biſhop of Dublin, 1132-1180; with copious
Hiſtorical Notes. By the Rev. JOHN O'HAN-
LON. 12mo. cloth, 1s. 6d.
1857
Prophecies of Saints Columbkille, Mael-
tamlacht, Ultan, Seadhna, Coireall, Bearcan,
&c.; with the Iriſh Text, literal Tranſlations
and Notes, by N. O'KEARNEY. 12mo. cloth,
1856
Saint Patrick's Purgatory; an Effay on
the Legends of Hell, Purgatory, and Paradiſe,
current during the middle Ages. By THOMAS
WRIGHT, M.A., F.S.A. &c. Poft 8vo.
5s.
cloth, 6s.
1844
"It muſt be obſerved that this is not a mere account of St. Patrick's
Purgatory, but a complete hiftory of the legends and fuperftitions
relating to the fubject, from the earliest times, refcued from old
MSS. as well as from old printed books. Moreover, it embraces
a fingular chapter of literary hiſtory omitted by Warton and all
former writers with whom we are acquainted; and we think we
may add, that it forms the beft introduction to Dante that has yet
been publiſhed."—Literary Gazette.
"This appears to be a curious and even amusing book on the
fingular fubject of Purgatory, in which the idle and fearful dreams
of fuperftition are ſhown to be firft narrated as tales, and then
applied as means of deducing the moral character of the age in
which they prevailed."-Spectator.
Mifcellanies. By JOHN AUBREY, F.R.S.,
the Wiltſhire Antiquary. FOURTH EDITION.
with fome Additions and an Index. Fiap.
8vo. portrait and cuts, cloth, 4s.
1857
CONTENTS:-Day Fatality, Fatalities of Families and Places,
Portents, Omens, Dreams, Apparitions, Voices, Impulfes, Knock-
ing, Inviſible Blows, Prophecies, Miracles, Magic, Tranſporta-
tion by an Invisible Power, Vifions in a Cryſtal, Converſe with
Angels, Corpfe Candles, Oracles, Ecftafy, Second Sight, &c.;
with an Appendix, containing his Introduction to the Survey of
North Wiltſhire.
The Church of our Fathers, or St.
Ofmund's Rite for the Church of Saliſbury,
from a Manufcript in the Library of that
Cathedral. Printed for the first time, and
elucidated with Differtations on the Belief and
Ritual of the Church in England before and
after the Coming of the Normans. By
DANIEL ROCK, D.D. 4 vols. 8vo. illuftrated | Remarkable Providences of the Earlier
with many engravings on wood and copper,
cloth gilt, £2. 8s.
1849-53
Vols. 3 and 4 may be had to complete fets, at 12s. each.
Did the Early Church in Ireland ac-
Days of American Colonifation. By IN-
CREASE MATHER, of Bofton, N.E. With
Introductory Preface by George Offor. Fcp.
8vo. portrait, elegantly printed, cloth, 5s: 1856
knowledge the Pope's Supremacy? anſwered | A very fingular collection of remarkable ſea deliverances, accidents,
remarkable phenomena, witchcraft, apparitions, &c. &c., con-
nected with inhabitants of New England, &c. &c.
A very
amufing volume, conveying a faithful portrait of the ſtate o
fociety, when the doctrine of a peculiar providence and perfonal
intercourſe between this world and that which is unfeen was fully
believed.
in a Letter to Lord John Manners. By
DANIEL ROCK, D.D. 8vo. bds., 2s. 6d. 1844
The Myſtic Crown of Mary, the Holy
Maiden-Mother of God, born free from the
ſtain of original fin; in Verfe, with Notes. Hymns and Songs of the Church. By
By DANIEL Rock, D.D.
Poft 8vo. Is. 6d.
1837
Calendar of Iriſh Saints; the Martyr-
ology of Tallagh, with Notices of the Patron
Saints of Ireland, and Hymns from an Ancient
Breviary and Antiphonary. Edited by the
Rev. MATTHEW KELLY. 12mo, cloth, 5S.
1857
GEORGE WITHER. Edited, with Introduc-
tion, by EDWARD FARR. Alfo the Muſical
Notes, compoſed by Orlando Gibbons. Fcp.
8vo. with portrait after Hole, 5s.
1856
Mr. Farr has added a very intereſting biographical introduction,
and we hope to find that the public will put their ſeal of appro-
bation to the prefent edition of an author who may fairly take
his place on the ſame ſhelf with George Herbert.-Gent's Mag.,
Oct., 1856.
43
44
John Ruffell Smith, 36, Soho Squa
Hallelujah; or, Britain's Second Re- | A
membrancer, in Praifeful and Penitential
Hymns, Spiritual Songs, and Moral Odes.
By GEORGE WITHER. With Introduction
by EDWARD FARR. Fcap. 8vo. portrait,
cloth, 6s.
1857
litherto this intereſting volume has only been known to the public
by extracts in various publications. So few copies of the ori-
Little Book of Songs and Ballads,
gathered from Ancient Mufic Books, MS.
and Printed. By E. F. RIMBAULT, LL.D.,
F.S.A., &c., elegantly printed in poft 8vo.
pp. 240, half morocco, 6s.
1851
"Dr. Rimbault has been at some pains to collect the words of
the songs which uſed to delight the ruftics of former times."-
Atlas.
ginal are known to exift, that the copy from which this reprint Ballad Romances. By R. H. HORNE,
has been taken coft twenty-one guineas.
Poetical Works of ROBERT SOUTHWELL,
Canon of Loretto, now firft completely edited
by W. B. Turnbull. Fcap. 8vo. elegantly
printed by Whittingham, cloth, 4s. 1856
lis piety is ſimple and fincere-a ſpirit of unaffected gentleness and
kindlineſs pervades his poems-and he is equally diftinguiſhed by
weight of thought and ſweetneſs of expreffion: - Saturday
Review.
Enchiridion, containing Inftitutions-Di-
vine, Contemplative, Practical, Moral, Ethical,
Economical, and Political. By FRANCIS
QUARLES. Fcap. 8vo. portrait, elegantly
printed by Whittingham, 3s.
1856
'Had this little book been written at Athens or Rome, its author
would have been claffed with the wife men of his country."
Headley.
The Poetical Works of RICHARD CRA-
SHAW, Author of "Steps to the Temple,"
"Sacred Poems, with other Delights of the
Muſes,” and “ Poemata," now firſt collected.
Edited by W. B. D. TURNBULL. Fcap.
8vo. cloth, 5s.
1858
'He seems to haee reſembled Herbert in the turn of mind, but
poffeffed more fancy and genius.”—ELLIS.
Four Poems from "Zion's Flowers;"
or, Chriſtian Poems for Spiritual Edifica-
tion. By Mr. ZACHARIE BOYD, Miniſter in
Efq., Author of "Orion," &c. 12mo. pp.
248, cloth, 3s. (original price 6s. 6d.) 1852
Containing the Noble Heart, a Bohemian Legend; the Monk of
Swineshead Abbey, a ballad Chronicle of the death of King
John; The Three Knights of Camelott, a Fairy Tale; the
Ballad of Delora, or the Paffion of Andrea Como; Bedd Gelert,
a Welſh Legend; Ben Capſtan, a Ballad of the Night Watch;
the Elfe of the Woodlands, a Child's Story.
"Pure fancy of the moſt abundant and pictureſque deſcription.
Mr. Horne ſhould write us more Fairy Tales; we know none to
equal him fince the days of Drayton and Herrick.—Examiner.
"The opening poem in this volume is a fine one, it is entitled the
'Noble Heart,' and not only in title but in treatment well imi-
tates the ſtyle of Beaumont and Fletcher."-Athenæum.
Wiltſhire Tales, illuftrative of the Man-
ners, Cuſtoms, and Dialect of that and ad-
joining Counties. By JOHN YONGE AKER-
1853
MAN.
12mo. cloth, 2s. 6d.
"We will conclude with a fimple but hearty recommendation of
a little book which is as humourous for the drolleries of the
ſtories as it is interefting as a picture of ruftic manners."-
Tallis's Weekly Paper.
The Nurſery Rhymes of England, col-
lected chiefly from Oral Tradition. By
JAMES ORCHARD HALLIWELL, F.R.S., &c.
The SIXTH EDITION, enlarged, with many
Deſigns by W. B. Scorт, Director of the
School of Deſign, Newcaſtle-on-Tyne. 12mo.
cloth, gilt leaves, 4s. 6d.
The largeſt Collection ever formed of theſe old ditties.
Glaſgow. Printed from his MS. in the Li- Popular Rhymes and Nurſery Tales,
brary of the Univerfity of Glaſgow. With
Notes of his Life and Writings, by GAB.
NEIL. Small 4to. portrait and facsimile,
cloth, 10s. 6d.
1855
The above forms a portion of the well-known "Zachary Boyd's
Bible." A great many of his words and phraſes are curious
and amusing, and the Book would repay a diligent perufal.
Boyd was a contemporary of Shakeſpeare, and a greal many
phrafes in his "Bible" are the same as to be found in the great
Southern Dramatist.
La Mort d'Arthur.
with Hiftorical Elucidations. Collected by
J. O. HALLIWELL.
12mo, cloth, 4s. 6d.
1849
This very interefling volume on the Traditional Literature of
England is divided into Nurſery Antiquities, Firefide Nurſery
Stories, Game Rhymes, Alphabet Rhymes, Riddle Rhymes,
Nature Songs, Proverb Rhymes, Places, and Families, Super-
ſtition Rhymes, Cuſtom Rhymes, and Nurſery Songs; a large
number are here printed for the first time. It may be con-
fidered a sequel to the preceding article.
The Hiftory of The Dramatic and Poetical Works of
JOHN MARSTON. Now first collected, and
edited by J. O. HALLIWELL, F.R.S., &c.
3 vols. fcap. 8vo. cloth, 15s.
King Arthur and the Knights of the Round
Table. Compiled by Sir THOMAS MALORY,
Knight. Edited from the Edition of 1634,
with Introduction and Notes, by THOMAS
WRIGHT, M.A., F.S.A. 3 vols. fcap. 8vo.
printed by Whittingham, cloth, 15s. 1858
A few copies printed on large paper, poft 8vo., for the con-
noiſieur of choice books, price £1. 2s. 6d.
1856
"The edition deſerves well of the public; it is carefully printed,
and the annotations, althongh neither numerous nor extenfive,
ſupply ample explanations upon a variety of interefting points.
If Mr. Hailiwell had done no more than collect theſe plays, he
would have conferred a boon upon all lovers of our old drǝ-
matic poetry."-Li xory Gazette.
45
46
Smith, 36, Soho Square, London.
The Dramatic Works of JoEN WEB-| Homer's Odyffey. Tranflated according
STER. Edited, with Notes, &c., by WIL-
LIAM HAZLITT. 4 vols. fcap. 8vo., elegantly
printed by Whittingham, cloth, £1. 1857
A few copies printed on large paper, poft 8vo., for the con-
noiffeur of choice books, price £1. 10s.
This is the moſt complete edition of Webſter's works.
The Dramatic Works of JOHN LILLY
(the Euphuift). Now first collected, with
Life and Notes by F. W. FAIRHOLT.
2 vols. fcap. 8vo. printed by Whittingham,
cloth, 10s.
1858
A few copies printed on large paper, poſt 8vo., price £1. Is.
The Dramatic and Poetical Works of
THOMAS SACKVILLE, Lord Buckhurſt, and
Earl of Dorfet. With Introduction and Life
to the Greek by GEORGE CHAPMAN. With
Introduction and Notes by REV. RICHARD
HOOPER. 2 vols. fquare fcp. 8vo. with fac-
fimile of the rare original frontispiece, 12s. 1857
Homer's Battle of the Frogs and Mice;
HESIOD'S Works and Days; MUSEUS's
Hero and Leander; JUVENAL's Fifth Satire.
Edited
Tranflated by GEORGE CHAPMAN.
by Rev. RICHARD HOOPER. Square fcp.
8vo. frontispiece after Pafs, 6s.
1858
"The editor of theſe five rare volumes has done an incalculable
ſervice to Engliſh Literature by taking George Chapman's folios
out of the duft of time-honoured libraries, by collating them with
loving care and patience, and, through the agency of his enter-
priſing publiſher, bringing Chapman entire and complete within
the reach of thoſe who can beft appreciate and leaſt afford to pur-
chaſe the early editions.”—Athenæum.
by the Hon. and Rev. R. W. SACKVILLE- Effay on Archæological Subjects, and on
WEST. Fcap. 8vo. fine portrait from a
picture at Buckhurst, now first engraved,
cloth, 4s.
1859
Now firft
The Poetical Works of WILLIAM
Drummond, of Hawthornden.
publiſhed entire. Edited by W. B. TURN-
BULL. Fcap. 8vo. fine port., cloth, 5s. 1856
"The fonnets of Drummond," fays Mr. Hallam, "are polifhed
and elegant, free from conceit and bad taſte, and in pure un-
blemiſhed Engliſh.”
The Works in Profe and Verſe of Sir
THOMAS OVERBURY. Now firft collected.
Edited, with Life and Notes, by E. F. RIM-
BAULT. Fcap. 8vo. portrait after Pass,
printed by Whittingham, 5s.
1856
The Iliads of Homer, Prince of Poets,
never before in any language truly tranflated,
with a Comment on fome of his chief Places.
Done according to the Greek by GEORGE
CHAPMAN, with Introduction and Notes by
the Rev. RICHARD HOOPER.
2 vols. fquare
fcap. 8vo. with portrait of Chapman, and
frontispiece, 12s5.
1857
"The tranſlation of Homer, publiſhed by George Chapman, is one
of the greateſt treaſures the English language can boaft.”—
Godwin,
"With Chapman, Pope had frequently confultations, and perhaps
never tranſlated any paffage till he read his verſion."—Dr. Johnſon.
"He covers his defects with a daring, fiery ſpirit, that animates his
tranſlation, which is something like what one might imagine
Homer himſelf to have writ before he arrived at years of dif-
cretion."-Pope.
'Chapman's tranſlation, with all its defects, is often exceedingly
Homeric, which Pope himſelf ſeldom obtained."-Hallam.
"Chapman writes and feels as a Poetas Homer might have
written had he lived in England in the reign of Queen Elizabeth."
-Coleridge.
"I have juſt finiſhed Chapman's Homer. Did you ever read it?—
it has the moſt continuous power of intereſting you all along.
The earneftneſs and paffion which he has put into every part of
theſe poems would be incredible to a reader of mere modern
tranſlation."-Charles Lamb.
various Queſtions connected with the Hiſtory
of Art, Science, and Literature in the Middle
Ages. By THOмas Wright, M.A., F.S.A.,
Correfponding Member of the Inftitute of
France, &c. 2 vols. poft 8vo. printed by
Whittingham, illuftrated with 120 engravings,
cloth, 16s.
1861
CONTENTS:-1. On the Remains of a Primitive People in the
South-Eaft corner of Yorkshire; 2. On fome ancient Barrows, OF
Tumuli, opened in Eaſt Yorkſhire; 3. On fome curious forms
of Sepulchral Interment found in Eaſt Yorkſhire; 4. Treago, and
the large Tumulus at St. Weonard's; 5. On the Ethnology of
South Britain at the period of the Extinction of the Roman
Government in the Iſland; 6. On the Origin of the Welſh; 7-
On Anglo-Saxon Antiquities, with a particular reference to the
Fauffet Collection; 8. On the True Character of the Biographer
Affer; 9. Anglo-Saxon Architecture, illuftrated from illuminated
Manufcripts; 10. On the Literary Hiſtory of Geoffrey of Mon-
mouth's Hiſtory of the Britons, and of the Romantic Cycle o
King Arthur; II. On Saints' Lives and Miracles: 12. On An-
tiquarian Excavations and Reſearches in the Middle Ages; 13. On
the Ancient Map of the World preferved in Hereford Cathedral,
as illuſtrative of the Hiftory of Geography in the Middle Ages;
14. On the Hiſtory of the English Language; 15. On the Abacus.
or Mediæval Syftem of Arithmetic; 16. On the Antiquity o
Dates expreffed in Arabic Numerals; 17. Remarks on an Ivory
Caſket of the beginning of the Fourteenth Century; 18. On the
Carvings of the Stalls in Cathedral and Collegiate Churches; 19
Illuſtrations of fome Queſtions relating to Architectural Anti-
quities-(a) Mediæval Architecture illuſtrated from Illuminated
Manuſcripts: (b) A Word on Medieval Bridge Builders: (c) Or
the Remains of profcribed Races in Mediæval and Modern Society
as explaining certain peculiarities in Old Churches; 20. On the
Origin of Rhymes in Mediæval Poetry, and its bearing on the
Authenticity of the Early Welſh Poems; 21. On the Hiftory o
the Drama in the Middle Ages; 22. On the Literature of the
Troubadours; 23. On the Hiſtory of Comic Literature during the
Middle Ages; 24. On the Satirical Literature of the Reformation
"Mr. Wright is a man who thinks for himſelf, and one who ha
evidently a title to do fo. Some of the opinions publiſhed in
thefe Effays are, he tells us, the reſult of his own obſervations.o
reflections, and are contrary to what have long been thoſe of ou
own antiquaries and hiſtorians."—Spectator.
"Two volumes exceedingly valuable and important to all who are
intereſted in the Archæology of the Middle Ages; no mere com
pilations, but replete with fine reaſoning, new theories, an
uſeful information, put in an intelligible manner on fubje
that have been hitherto but imperfectly underſtood."”—London R
47
48
John Ruffell Smith, 36, Soho Square, London.
The Social Hiſtory of the People of the | Autobiography of the Rt. Hon. Sir
Southern Counties of England in paſt Centuries
illuſtrated in regard to their Habits, Municipal
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the "Hiſtory of Lyme-Regis," "Life of the
Duke of Monmouth," &c. Thick 8vo. cloth,
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1856
An intereſting volume on old Engliſh manners and cuſtoms, mode
of travelling, puniſhments, witchcraft, gipfies, pirates, ſtage-
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trade of the Weft of England, &c., &c., compiled chiefly from
original materials, as the archives of Lyme-Regis and Weymouth,
family papers, church registers, &c. Dedicated to Lord Macaulay.
Chriſtmaſtide, its Hiſtory, Feftivities,
RICHARD Cox, Bart., Lord-Chancellor of
Ireland (1706), from the Original Manuſcript.
Edited by R. CAULFIELD. 8vo. fewed, 1s. 6d.
1860
St. Patrick's, Dublin.-Seven Copper-
Plate Illuſtrations of the Hiſtory and Antiquities
of St. Patrick's Cathedral, Dublin. By BINDON
and GRATTAN. 4to. in a wrapper, 3s. 6d. 1860
The feries includes a fine whole length portrait of Dean Swift.
The Celtic Records and Hiftoric Lite-
rature of Ireland. By J. T. GILBERT, Author
of the "Hiſtory of Dublin," &c. 8vo. cloth,
5S. -
1861
and Carols (with their mufic). By WILLIAM On an Oath taken by the Members of
SANDYS, Efq., F.S.A. In a handſome vol.
8vo. illuftrated with 20 engravings after the
defigns of F. Stephanoff, extra cloth, gilt edges,
5s. (original price 14s.)
"Its title vouches that Chrifmaßide is germane to the time. Mr. Sandys
has brought together, in an octavo of fome 300 pages, a great deal
of often interefting information beyond the ftale goffip about
"Chriſtmas in the olden time," and the threadbare make-believes
of jollity and geniality which furniſh forth moft books on the
ſubject. His carols, too, which include fome in old French and
Provençal, are ſelected from numerous fources, and compriſe many
of the leſs known and more worth knowing. His materials are
preſented with good feeling and maftery of his theme. On the
whole the volume deferves, and fhould anticipate, a welcome."-
Spectator.
8vo.
1837
Mufic and the Anglo-Saxons, being ſome
Account of the Anglo-Saxon Orcheſtra, with
Remarks on the Church-Muſic of the 19th
Century. By F. D. WACKERBATH.
2 plates, fewed, 4s.
Reliquæ Antiquæ; Scraps from Ancient
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Crediton. By E. H. PEDLER. 8vo. cloth,
1860
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Britiſh Archæology, its Progrefs and
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By A. HENRY RHIND, F.S.A., Lond. and
Scot. 8vo. cloth, 2s.
A Hand-Book to Roman Coins.
1858
By
FREDERIC W. MADDEN, of the Medal Room,
British Muſeum. Fcp. 8vo. plates, cloth, 5s.
1861
the Parliaments of Scotland, 1641 to 1649,
with Hiftorical Elucidations. By J. R.
WALBRAN, F.S.A. With a large facfimile
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royal 8vo. only 100 printed, bds., 55.
1854
This curious document was lately difcovered in the Charter-cheft of
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A Hand-Book to
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us the great value and intereft attached to books containing
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A Monograph of the Genus Bos.
-The Natural Hiftory of Bulls, Bifons,
and Buffaloes, exhibiting all the known
Species (with an Introduction, containing an
Account of Experiments on Rumination, from
the French of M. FLOURENS). By GEORGE
VASEY. 8vo. with 72 engravings on wood,
cloth, 6s. (original price 10s. 6d.)
1857
Written in a ſcientific and popular manner, and printed and illuf
trated uniformly with the works of Bell, Yarrell, Forbes, John
ſton, &c. Dedicated to the late Mr. Yarrell, who took grea
intereſt in the progrefs of the work.
Illuftrations of Eating, diſplaying the
Omnivorous Character of Man, and exhibiting
the Natives of Various Countries at feeding-
time. By a BEEFEAT Fcap. 8vo. with
wcodcuts, 2s.
1846
>
49
50
John Ruſſell Smith, 36, Soho Square, London.
Views of Labour and Gold. By the Folious Appearances, a Confideration on
our Ways of Lettering Books (a Curious
Rhapfody). 8vo. ferved, Is.
Hiftory of Oregon and California, and
Rev. W. BARNES, B.D., Author of "Poems
in the Dorſet Dialect," "Notes on Ancient
Britain," &c. Fcp. 8vo. cloth, 3s.
1859
"Mr. Barnes is a reader and a thinker. He has a third and a con-
fpicuous merit-his ſtyle is perfectly lucid and fimple. If the
humbleft reader of ordinary intelligence defired to follow out the
proceſs by which ſocieties are built up and held together, he has
but to betake himſelf to the ſtudy of Mr. Barnes's epitome. The
title "Views of Labour and Gold," cannot be faid to indicate the
ſcope of the Effays, which open with pictures of primitive life,
and paſs on, through an agreeably diverfified range of topics,
to confiderations of the rights, duties, and interefts of Labour
and Capital, and to the enquiry, What conftitutes the utility,
wealth, and pofitive well being of a nation? Subjects of this
claſs are rarely handled with ſo firm a graſp aud fuch light and
artiſtic manipulation.”—Athenæum.
"The opinion of ſuch a Scholar and Clergyman of the Eſtabliſhed
Church on ſubjects of political economy cannot fail to be both
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views and expreffions is well calculated to attract and to repay
the moſt careful attention."-Financial Reformer.
1854
the other territories on the North-Weft Coast
of America, accompanied by a Geographical
View and Map, and a number of Proofs and
Illuſtrations of the Hiſtory. By ROBERT
GREENHOW, Librarian of the Department of
State of the United States. Thick 8vo. large
map, cloth, 7s. 6d. (pub. at 16s.) 1844
Hiftorical Account of the Iſland of
Saint Vincent, in the Weſt Indies, with large
Appendix, on Population, Meteorology, Pro-
duce of Eſtates, Revenue, Carib Grants, &c.
By CHARLES SHEPHARD. 8vo. plates, cloth,
3s. (original price 12s.)
1831
Elements of Naval Architecture, being Hiſtory and Antiquities of Boſton, the
a Tranſlation of the Third Part of Clairbois's
"Traité Elémentaire de la Conftruction des
Vaiffeaux." By J. N. STRANGE, Commander,
R.N. 8vo. with five large folding plates,
cloth, 5s.
1846
Lectures on Naval Architecture, being
the Subftance of thofe delivered at the United
Service Inſtitution. By E. GARDINER FISH-
Capital of Maffachuſetts, and Metropolis of
New England, from its Settlement in 1630 to
the Year 1770; alſo an Introductory Hiſtory
of the Diſcovery and Settlement of New Eng-
land, with Notes, critical and illuftrative. By
S. G. DRAKE. Thick royal 8vo. portraits
and plates, half-morocco, £1. 11s. 6d.
Boſton, U. S., 1856
BOURNE, Commander, R.N. 8vo. plates, The Ecclefiaftical Hiftory of New Eng-
cloth, 5s. 6d.
1856
Both theſe works are publiſhed in illuftration of the "Wave
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Buenos Ayres, and the Provinces of the
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Conqueft by the Spaniards to the Eſtabliſh-
ment of their Political Independence; with
fome Account of their Preſent State, Appen-
dix of Hiſtorical Documents, Natural Hiſtory,
&c. By Sir WOODBINE PARISH, Vice-
Prefident of the Royal Geographical Society,
and many years Charge d'Affairs at Buenos
Ayres. Thick 8vo. Second Edition, plates and
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cloth, 7s. 6d. (original price 145.) 1852
"Among the contributions to the geography of the South Ameri-
can Continent, the work of our Vice-Prefident, Sir Woodbine
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edition of a former book, it is, in reality, almoſt a new work,
from the great quantity of freſh matter it contains on the geo-
graphy, ſtatiſtics, natural hiſtory, and geology of this portion of
the world."—Preſident of the Royal Geographical Society's Addrefs.
Colleccion de Memorias Cientificas. Por
MARIANO EDUARDO DE RIVERO, Conful
del Peru. 2 vols. 8vo. plates and maps,
Sewed, 12s.
1857
A valuable collection of Effays on the Natural Hiftory, Geography,
Mineralogy, Climatology of Peru, Chili, New Granada, &c.
&c. The author is well known as the diſcoverer and author of
the "Peruvian Antiquities."
land. By J. B. FELT. Vol. 1, 1517-1647
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It everywhere diſcloſes a thoroughneſs of refearch and an accuracy
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of New England has never before had, and will never again
need. Vol. 2 will appear immediately.
A Guide for
The Stranger at Rouen.
Engliſhmen. By M. A. Lower.
plates, Is.
I2mo.
1857
Mont Saint-Michel.-Hiftoire et De-
fcription de Mont St. Michel en Normandie.
Text par Hericher, deffins par Bouet publiés
par Bourdon. Folio, 150 pp., and 13 beau-
tiful plates, executed in tinted lithography,
leather back, uncut, £2. 2s.
1848
A handfome volume, interefting to the architect and archæologiſt.
Genoa, with Remarks on the Climate,
and its Influence upon Invalids. By HENRY
JONES BUNNETT, M.D. 12mo. cloth, 45.
1844
On the March of Hannibal from the
Rhone to the Alps. By HENRY LAWES
1831
LONG. 8vo. map, 2s. 6d.
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1853
51
52
John Ruffell Smith, 36, Soho Square, London.
The Scandinavian Queſtion.-Practical
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ated from the Swedish original, by an Eng-
gliſh Scandinavian. 8vo. 50 pp. sd., Is. 1857
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1853
Chelſea Athenæum Lectures.-No. 1,
The Sources of Engliſh Hiſtory. By THOS.
WRIGHT, F.S.A. 8vo. Is.
1859
No. 2, Ancient Egypt. By
GEORGE FARREN. 8vo. is. 6d.
1860
1846
Poems, partly of Rural Life, in National
Engliſh. By the Rev. WILLIAM BARNES,
author of "Poems in the Dorfet Dialect."
12mo. cloth, 5s.
The Refcue of Robert Burns, Feb.
1759.-A Centenary Poem. BY GEORGE
STEPHENS, Profeffor of Old Engliſh in Co-
penhagen Univerſity. 8vo. Is.
Revenge, or Woman's Love, a Melo-
drama, in 5 Acts. By GEORGE STEPHENS,
Profeffor of the English Language in the
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This play exhibits both originality and poetic feeling.
1859
Mirrour of Juftices, written originally in
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many things added by ANDREW HORNE.
Tranflated by W. HUGHES, of Gray's Inn.
A new edition. 12mo. cloth, 25.
1840
A curious, interefting, and authentic treatife on ancient Engliſh
law. Andrew Horne, the editor, was Chamberlain of London
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Saull (W. D.) On the Connection be-
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1861
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(500) Members of which held Commiffions.
in King James's Service in the War of the
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nies, are fet forth. By JOHN D'ALTON,
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the County of Dublin," "Drogheda,"
"Annals of the Boyles," &c. 2 thick vols.
8vo. pp. 1400, cloth, £1. IS.
Poems by PHILIP FRENEAU on Various
1860
Subjects, but chiefly Illuſtrative of the Events
and Actors in the American War of Inde-
pendence, reprinted from the rare edition printed
at Philadelphia in 1786, with a Preface. Thick
fcap. 8vo. elegantly printed, cloth, 6s.
Freneau enjoyed the friendſhip of Adams, Franklin, Jefferſon,
1861
Madiſon, and Munroe, and the laſt three were his conftant cor-
refpondents while they lived. His Patriotic Songs and Ballads,
which were fuperior to any metrical compofitions then written in
Ameriea, were everywhere fung with enthuſiaſm. See Grifwold's
"Poets and Poetry of America," and Duyckinck's "Cyclop.
of American Literature."
Dr. COTTON MATHER'S Wonders of
the Inviſible World, being an account of the
Trials of ſeveral Witches lately executed in
New England, and of the ſeveral remarkable
curiofities therein occurring. To which are
added Dr. INCREASE MATHER'S Further
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Spirits Perfonating Men. Reprinted from the
rare original editions of 1693, with an Intro-
ductory Preface. Fcap. 8vo. cloth, 6s. 1861
Surtees (Robt.) Hiſtory and Antiquities
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many fine plates, £1. 4s.
1840
Containing the city and fuburbs of Durham and Gainford, Bar-
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lington (wanted by many ſubſcribers.)
Raine (Rev. James) Hiftory and Anti-
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-LARGE PAPER, £3. 15S.
1830-52
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The executors of the Rev. James Raine have recently fold by auc-
tion the entire remaining copies of both Surtees and Raine's
Hiftories. The prices of thele works will never be lower.
53
54
John Ruffell Smith, 36, Soho Square, London.
Saint Cuthbert, with an Account of the | The Reliquary, a Depofitory for Pre-
ſtate in which his remains were found upon
the opening of his Tomb in Durham Ca-
thedral, 1827. By the Rev. JAMES RAINE.
4to. plates and woodcuts, bds. (a very intereft-
ing vol.), 10s. 6d. (pub. at £1. 11s. 6d.) 1828
"From the four corners of the earth they come,
To kiss this ſhrine-this mortal-breathing faint."
Hiſtorical Account of the Epifcopal
Caſtle or Palace of Auckland. By the Rev.
JAMES RAINE, Author of the Hiftory of
North Durham. Royal 4to. fine views, por-
traits and feals, cloth, 10s. 6d. (original price
£1. IS.)
1852
Catterick Church, Yorkshire. A cor-
rect copy of the contract for its building in
1412. Illuſtrated with Remarks and Notes
by the Rev. JAMES RAINE. With thirteen
plates of views, elevations, and details, by A.
SALVIN, Architect.
4to. LARGE PAPER,
cloth, 9s. (pub. at 18s.)
1834
St. Anfelme; Notice Biographique, Lit-
teraire et Philoſophique. Par M. A. CHARMA,
Profeffeur de Philofophie à Caen. 8vo. Sewed,
3s. 6d.
1853
A Hand-Lift to the Early Engliſh
Literature preſerved in the Douce Collec-
tion in the Bodleian Library, felected from
the printed Catalogue of that Collection.
By J. O. HALLIWELL. 8vo. cloth, only 51
printed, 16s.
1860
The fame, of the Malone Col-
lection in the Bodleian. 8vo. cloth, only 51
printed, 11s.
I
1860
Theſe Lifts compriſe the principal volumes of Early Engliſh Litera-
ture preferved in the Douce and Malone Collections. They are
printed for the uſe of thofe ftudents who do not care for the
modern portion of thoſe collections, and who find a folio volume
is inconvenient for conſtant reference.
1853
Curiofities of Modern Shakeſpeare Criti-
ciſm. By J. O. HALLIWELL. 8vo., with
the first facsimile of the Dulwich letter,
sewed, Is.
Obfervations on Some of the Manufcript
Emendations (in Collier's volume) of the Text
of Shakeſpeare, and are they copyright? By
J. O. HALLIWELL. 8vo. sewed, 6d. 1853
Strictures on Mr. Hamilton's Inquiry
into the Genuineneſs of the MS. Corrections
in J. Payne Collier's Annotated Shakeſpeare,
folio, 1632. By SCRUTATOR. 8vo. sewed,
1860
Propofed Emendations to the Text of
Shakeſpeare's Plays. By SwYNFEN JERVIS.
1860
8vo. fewed, Is.
11.
cious Relics, Legendary, Biographical, and
Hiſtorical, illuſtrative of the Habits, Cuſtoms,
and Purſuits of our Forefathers. Edited by
LLEWELLYN JEWITT, F.S.A. 8vo. illuf-
trated with engravings, publiſhed quarterly,
2s. 6d. per No.
PUBLICATIONS OF THE CAXTON
SOCIETY.
OF CHRONICLES AND OTHER WRITINGS
ILLUSTRATIVE OF THE HISTORY
AND MISCELLANEOUS LITERATURE OF
THE MIDDLE AGES.
Uniformly printed in 8vo. with Engliſh Prefaces
and Notes. Of feveral of the Volumes only
110 copies have been printed, and only three
fets can be completed.
Chronicon Henrici de Silgrave. Now
firſt printed from the Cotton MS. By C.
Hook.
5s. 6d.
Gaimar (Geoffrey) Anglo-Norman
Metrical Chronicle of the Anglo-Saxon
Kings. Printed for the firſt time entire.
With Appendix, containing the Lay of
Havelok the Dane, the Legend of Ernulph,
and Life of Hereward the Saxon. Edited by
T. WRIGHT, Eſq., F.S.A., pp. 254 (only to
be had in a fet).
The only complete edition; that in the “Monumenta Hiſtorica
Britannica," printed by the Record Commiffion, is incomplete.
La Revolte du Comte de Warwick
contre le Roi Edouard IV. Now firft printed
from a MS. at Ghent; to which is added a
French Letter, concerning Lady Jane Grey
and Queen Mary, from a MS. at Bruges.
Edited by DR. GILES.
3s. 6d.
Walteri Abbatis Dervenfis Epiſtolæ.
Now first printed from a MS. in St. John's
College, Cambridge. By C. MESSITER, 4s. 6d.
Benedicti Abbatis Petriburgenfis de
Now
Vita et Miraculis St. Thomæ Cantaur.
firſt printed from MSS, at Paris and Lam-
beth. By DR. Giles. IOS.
Galfridi le Baker de Swinbroke, Chroni-
con Angliæ temp. Edward II. et III. Now
first printed. By DR. GILES. IOS.
Epiftolæ Herberti de Lofinga, primi
Epifcopi Norwicenfis, et Oberti de Clara, et
Elmeri Prioris Cantuarienfis. Now firft
8s.
printed. By COL. ANSTRUTHER.
55
56
John Russell Smith, 36, Soho Square, London.
S.
gendary Tales of the Ancient Britons,
ehearsed from the Early Chronicles. By
Mrs. LOUISA J. MENZIES. Fcp. 8vo, cloth.
1864
Contents:-1. Esyllt and Sabrina.-2. Lear and his
Three Daughters.-3. Cynedda and Morgan.-4. The
Brothers Beli and Brrn.-5. Ellidure the Compas-
sionate.-6. Alban of Verulam.-7. Vortigern.-
8. Cadwallon and the Final Struggle of the Britons.
e Dialect of Leeds and its Neighbour-
ood, illustrated by Conversations and
Tales of Common Life, etc. To which are
dded a Copious Glossary, Notices of the
arious Antiquities, Manners, and Cus-
oms, and general Folk-Lore of the Dis-
rict. Thick 12mo, pp. 458, cloth. 6s 1862
"This is undoubtedly the best work hitherto published
on the dialects of Yorkshire in general, and of Leeds
in particular. The author, we believe one of our
fellow townsmen-for his introductory remarks are
dated 'Leeds, March, 1861,'-has used not only great
industry, but much keen observation, and has pro-
duced a book which will everywhere be received as a
valuable addition to the archæological literature of
England."-Leeds Intelligencer.
er Albus: the White Book of the
ity of London. Compiled A.D. 1419, by
OHN CARPENTER, Common Clerk;
ICHARD WHITTINGTON, Mayor. Trans-
ted from the original Latin and Anglo-
orman by H. T. Riley, M.A. 4to, pp.
72 (original price 18s.), the few remaining
pies offered, in cloth, at 9s.-half morocco
Roxburghe style), 10s. 6d.—whole bound
e vellum, carmine edges, 12s.—whole mo-
pcco, carmine edges, 13s. 6d.
1862
Extensively devoted to details which must of necessity
interest those who care to know something more
about their forefathers than the mere fact that they
have existed. Many of them-until recently con-
signed to oblivion ever since the passing away of the
remote generations to which they belonged-inti-
mately connected with the social condition, usages,
and manners of the people who-uncouth, unlearned,
ill-housed, ill-fed, and comfortless though they were,
still formed England's most important, most wealthy,
and most influential community throughout the
chequered and troublous times of the thirteenth and
fourteenth centuries. During this period, in fact,
there is hardly a phase or feature of English national
life upon which, in a greater or less degree, from
these pages of the "LIBER ALBUS," Some light is not
reflected.
e Land's End District: its Antiquities,
Natural History, Natural Phenomena, and
Scenery; also a Brief Memoir of Richard
Crevithick, C.E. BY RICHARD EDMONDS
late of Penzance). 8vo, maps, plates, and
voodcuts, cloth. 7s. 6d.
1862
Kynance Cove; or, the Cornish Smugglers,
a Tale of the Last Century. By W. B.
FORFAR, author of "Pentowan,” “Penger-
sick Castle," &c., &c. Fcap. 8vo, boards,
1865
25.
A Perambulation of Kent, containing the
Description, Hystorie, and Customs of that
Shire. Written by WILLIAM LAMBARD,
of Lincolnes Inne, Gent. Thick 8vo, cloth.
5s. (original price 125)
1826
The first county history published, and one of the most
amusing and naive old books that can be imagined.
Annals of Windsor, being a History of
the Castle and Town, with some Account
of Eton and Places adjacent. By R. R.
TIGHE and J. E. DAVIS, Esqrs. In 2 thick
vols, royal 8vo, illustrated with many en-
gravings, coloured and plain, extra cloth.
£1. 5s. (original price £4. 4s.)
Longmans, 1858
An early application is necessary, as but few copies re-
main on sale.
PUBLICATIONS OF THE ANGLIA
CHRISTIANA SOCIETY.
Instructione
Giraldus Cambrensis, De
Principum, with a Preface, Chronological
Abstract and Marginal Notes (in English),
by the Rev. J. S. BREWER. 8vo, boards, 5s.
1846
Now first printed from the Manuscript in the Cottonian
Library, particularly illustrating the Reign of Henry
II. Among our earlier chroniclers, there is not a
more lively writer than Giraldus de Barri.
Chronicon Monasterii de Bello, with a
Preface, Chronological Abstract, and Mar-
ginal Notes (in English), by the Editor.
8vo, boards. 5s.
1846
A very curious History of Battle Abbey, in Sussex, by
one of the Monks. Printed from a MS. in the Cot-
tonian Library.
Liber Eliensis, ad fidem Codicum Va-
riorum. Vol. I. (all printed), with English
Preface and Notes, by the Rev. D. Stewart,
of the College, Ely. 8vo, boards. 5s. 1848
An important chronicle of the early transactions con-
nected with the Monastery of Ely, supposed to have
been compiled by Richard the Monk, between 1108
and 1131.
The above three volumes are all the Society printed.
They are well worthy of being placed on the same
shelf with the Camden, Caxton, Surtees, and Che-
tham's Societies' publications. From the limited
number of members of the Society, the books are
little known. J. R. Smith having become the pro-
prietor of the few remaining copies, recommends an
early purchase.
น
John Russell Smith, 36, Soho Square, London.
The New Testament, translated from JA Journal of Summer Time in the Cour.
Griesbach's Text. By SAMUEL SHARPE,
Author of the History of Egypt, &c. Fifth
Edition, 12mo, pp. 412, well printed, cloth,
red edges. 1s. 6d.

1862
The aim of the translator has been to give the meaning
and idiom of the Greek as far as possible in English
words. This book is printed in paragraphs (the
verses of the authorised version are numbered in the
margin) the speeches by inverted commas, and the
quotations from the "Old Testament" in italics.
Those passages which seem to be poetry in a smaller
type. It is entirely free from any motive to enforce
doctrinal points. Five large impressions of the
volume sufficiently test its value. The price now
places it within the reach of all classes.
"Upon the whole we must admit that Mr. Sharpe's is
the most correct English Version in existence, either
of the whole or any portion of the New Testament.
-The Ecclesiastic. quoted with approval by the
English Churchman, 18th Dec. 1862.
The Conquest of Britain by the Saxons.
A Harmony of the History of the Britons,
the Works of Gildas, the "Brut," and the
Saxon Chronicle, with reference to the
Events of the Fifth and Sixth Centuries.
By DANIEL HENRY HAIGH, D.D. Thick
8vo, plates of Runic Inscriptions, cloth.
15S.
1861
The Anglo-Saxon Saxas. An Examina-
tion of their Value as Aids to History,
serving as a Sequel to "The Conquest of
Britain by the Saxons." By DANIEL HENRY
HAIGH, D.D. 8vo, cloth. 8s. 6d. 1861
It analyses and throws new historical evidence on the
origin of the poems of Boewulf, the Lament of Deor,
the Saga of Waldere, Scyld Seefing, the Fight at
Finnesham, the Story of Horn, the Lay of Hilde-
brand, &c., &c.
Celtic Inscriptions on Gaulic and British
Coins; intended to supply Materials for
the Early History of Great Britain, with a
Glossary of Archaic Celtic Words, and an
Atlas of Coins. By BEALE POSTE. 8vo,
1862
IOS. 6d.
many engravings, cloth.
The Coins of the Ancient Britons, ar-
ranged and described by John Evans,
F.S.A., and engraved by F. W. Fairholt.
Thick 8vo, many plates and cuts, cloth.
£I. IS.
1864
History of the Violin and other Instru-
ments played on with a Bow, from the
Earliest Times to the Present, also an
Account of the Principal Makers, English
and Foreign. By WILLIAM SANDYS, Esq.,
F.S.A., and SIMON ANDREW FORSTER.
Thick 8vo, pp. 408, with many engravings,
cloth. 145.
1864
By ROBERT ARIS WILLMOTT, some tim
Incumbent of Bear Wood, Berks. Fourt
edition, to which is added an Introducto
Memoir by his Sister. Foolscap 8vo, el
gantly printed by Whittingham, ext
cloth. 55.
(
"This Journal of Summer Time' is a genial gossip
literary matters under the various days of the mor
from May to August. It is full of anecdote, and f
of interest; and is a sort of literary natural histo
like that of Selborne, by good Gilbert White. T
observations, the reading, the meditations of a w
trained, well-filled mind, give this volume its char
and make it one which even the best-informed read
may wile away an hour with in recalling his o
wanderings in the literary fields. The great glory
this book is that it is thoroughly natural. It d
not aim at fine writing or sensation stories, but j
down from day to day such memoranda as a w
stored mind, familiar with the great treasures of
literature, would give forth in the quiet of a coun
parsonage, when Summer smiled over the fields a
woods, and a garden gave forth its pleasant sigj
and sounds."—Birmingham Journal.
Names of the Roman Catholics, No
jurors, and others, who refused to ta
the Oaths to King George I., together wi
their Titles, Additions, and Places
Abode, the Parishes and Townships whe
their Lands lay, the Names of the th
Tenants, and the Annual Value of them
returned by themselves. Collected by
COSIN, the Secretary to the Commission
of the Forfeited Estates. Reprinted fr
the Edition of 1745. 8vo, cloth. 5s. 18
A curious book for the topographer and genealogist.
Tiw; or a View of the Roots and Ster
of the English as a Teutonic Tongue.
the Rev. W. BARNES, B.D., author of t
"Dorset Poems," "Philological Gramma
"Anglo-Saxon Delectus," &c. Fcp. 8
cloth.
5s.
Iε
"I hold that my primary roots are the roots of all
Teutonic languages; and if my view is the true d
it must ultimately be taken up by the German
other Teutonic grammarians, and applied to tl
languages."-The Author.
Gleanings in Graveyards: a Collection
Curious Epitaphs. Collated and compil
by H. E. NORFOLK. Second Edition, p
8vo, cloth. 2s. 6d.
I
18
History of the Nonjurors: their Co
troversies and Writings, with Remarks
some of the Rubrics in the Book of Co
mon Prayer. By the Rev. THOMAS LA
Thick 8vo, cloth. 6s (pul
BURY, M.A.
14s)
Ι
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