great frost and water running and after that a bitter winde comes which goeth through the soules with yre there is both thirst and hunger fiendes with hookes pulleth their flesh they fight and curse and eche other redemes with the sight of the deuils dreadable there is shame and confusion rumour of conscience for euill liuing they curse them selues with great crying in stinke and smoke euermore lying with other great paynes innumerable man loke that thou beware i do smite all at vnware it is written in the apocalips that saint iohn sawe an horse of a pale coloure on the which horse satte death and a hell folowinge the horse the horse sygnifieth the sinner that hath a pale coloure for the infirmitie of synne and beareth deathe for synne is death to the soule and hell foloweth for to englut and swalowe him if he die impenitent capitulo .xix. aboue this horse blacke and hideous death i am that fircely doth sitte there is no fairenes but sight tedious all gay colours i do hitte my horse runneth by dales and hilles and many he smyteth deade and killes i x xv in my trap i take some by euery way by townes and castels i take my rent i will not respite one an houre of a day before me they must needes be present i â—lea all with my mortall knife and of duety i take the life hell knoweth well my killing i sleepe neuer but wake and warke it foloweth me euer running with my darte i slea weake and starke a great number it hath of me paradyse hath not the fourth parte scant the tenth part wronge hath he i cause many to sigh at the harte beware for i geue no warning come at once when i do knocke or cal for if thy boke be not sure of reconing thou shalt to hell body soule and all hereafter foloweth how euery estate should order them in their degree capitulo .xx. of a kinge the imperiall might of a kings maiestâ—â— on foure pillers grounded is gouernaâ—â—â—â— first do right iustice and equitie to poore and rich both in a balaunce then his regall might shall further and aduauâ—â—â— he to be liberall with force and humanitie and after victory haue mercy and pitie of a byshop o ye halfe gods flouring in prudence ye bishops with your deuoute pastoralitie teach the people with delicate eloquence anoynt your flocke with christes diuinitie fede the pore people with hospitalitie be meke and chast in this militant church do first your selfe well in example of your wyrch of knightes o ye knightes refulgent in fortitude with labour and trauell to get loâ—e nobly fight for the pore commons that be poore and rude and if nede be for the church thou die loue truth hate wronge and vilany apeace the people by thy magnificence and vnto women be shelde of defence of iudges o ye iudges gouerning the lawe let not your handes be anoynted with mede saue all true men rebels hang and drawe to auoyde fauour let righteousnes procede for a good name is better then riches in dede some say that lawes truth is layde adowne and therfore loue and charitie is out of towne of marchants o ye marchants that neuer say ho of lucrous winning ye haue great pleasure let conscience guide you where euer ye go unto all men geue you weight and measure disceaue no man of falshod take no cure swere none othes people to begile all sleyght and vsury from you exile of masters o ye masters and housholders all that haue seruaunts vnder your cure put them to labour whatsoeuer befal and let the yonge folke of awe be in vre after their age entreate eche creature seruants wages pay ye well and euen if ye do not it cryeth vengance to heauen of all women o ye women of eche maner degree to your husbandes be neuer disobedient desire not aboue them the soueraignetie for then ye do as lucifer did incontinent that would be aboue the hie god omnipotent shamefastnes dreade clennesse and chastitie of very right all these in womanhed should be the generalitie go home ye persons and couch not in court go teach christes seruants kepe thy owne labour thou nigarde sowe out thy horde in housholde and be none extorcioner monke pray preach frier marchant go nere ferre dreade god kepe his law and honour your king and your rewarde shall ye haue at your ending thus endeth the estate and order of euery degree of the tree of vyces and after foloweth the tree of meekenes mother and roote of all vertues capitulo .xii. hereafter foloweth the tree of vices and then after that is the tree of vertue set that after euery sinne beholding they may looke on it as a mirror and take of the fruite of spirituall refection and flie the deade tree of vices for after the tree of vertues foloweth the signification of euery vertue named in the sayde tree of vertues and first is humilitie or mekenes mother of all vertues rote of the tree the whych when it is stedfaste the tree standeth vprighte and if it fayle the tree falleth with all his branches humilitie is a voluntary inclination of the thought and courage comming of the knowledge of god and it hath vii principall branches that constitueth the tree of vertues and they be these charitie faith hope prudence attemperance iustice and force and out of euery of them cometh diuers other vertues as the tree sheweth and is declared afterward compendiously the tree of vyces dryde roote of all synnes enuy. detraction ioy of aduersitie sorow of prosperitie homicide wickednes susurracion ill machination couetise thefte disceauing forswearing usury rapine treason simony the large way ire woodnesse indignation clamoure blaspheming great courage nvyse hate uaine glory singularitie discorde inobedience presumption bosting obstination hypocrisy the fruite of the flesh glotony foolish reioysing immundicitie to much speaking eating by leasure obtuse witte lickernesse dronkennesse slouth idlenesse uagation pusillanimitie erre in the faith tristesse omission dispaire lechery unstablenesse loue the world blind thought loue of himself precination hatred of god unconsideratioÌ„ wantonnesse incontinence the tree of vertues mekenesse rote of all vertues force felicitâ—e confidence tollerance rest stablenesse perseuerance magnificence iustyce lawe streightnesse equitie correction obseruance iudgement ueritie the narowe waye teÌ„perance discretion moderalitie taciturnitie fasting sobernesse affliction dispraysing prudeÌ„ce drede of god counceyle memory intelligence prouidence deliberation reason the fruite of the soule hope contemplacion ioye honesty confession pacience compunction longanimitie fayth religion clennesse obedience chastitie continence affection uirginitie charitie grace pitie peace swetenesse mercy forgiuenesse compassion benignitie concorde of charitie charitie is a right hyghe vertue aboue all other and is an ardaunt desyre well ordayned to loue god and hys neighbour and these be the braunches grace peace pytie sweetenesse mercy indulâ—ence compassyon benygnitie and concorde grace is by the whych is shewed an effectuall seruyce of beneuolence amongest friendes from one friende to
sure neuer to lese itâ— thy wil be done in earth as it is in heauen as to loue al that thou loueste and to hate al that thou heatest and that we kepe euermore thy commaundementes oure dayly breade gyue vs to day that is to saye breade of doctrine breade of penaunce and breade for our bodely sustentacion and forgyue vs al our sinnes that we haue done agaynst thee agaynste our neyghbours aâ—d agaynste oure selfe semblably as we forgyue other that haue offended to vs by wordes on our bodyes or our goodes and suffre not that we be ouercome in temptacioÌ„ that is to say as by the deuyll the worlde and the fleshe but delyuer vs from all euyll workes redy done and also them for to come amen ¶ here foloweth the story of the pater noster our father which art in heauen halowed be thy name let thy kingdome come thy wyl be done aswell in earth as it is in heauen geue vs thys daye our dayly bread and forgeue vs our trespaces as we forgeue our trespacers and lead vs not into temptation but deliuer vs from euyll for thine is the kingdome and the power and the glory for euer amen in the storye here before sheweth to simple people how this holye prayer the pater noster shoulde be sayd to god the father to god the son the god to holi ghost and to none other the which praier conteyneth and taketh all that be rightfully asked of god and our lorde iesu christ made it there to the entent that we shulde 〈…〉 and deuocion and he made it on a tyme when he taught his apostles specyally to make orayson and then the disciples sayde lorde and mayster learne vs to pray then our lorde opened his holy mouth and sayde to his apostles when ye will make any prayers after this maner as here foloweth shall you begynne sayinge thus ¶ oure father whiche art in heauen halowed be thy name thy kyngedome come thy wyll be doone in yearthe as it is in heauen gyue vs this day oure dayly breade and forgyue vs our trespasses as we forgyue them that trespas agaynste vs and let vs not be let into temptacion but delyuer vs from euill amen ¶ here after foloweth the salutacyon that the aungell gabriell made to the gloryous virgin mary with the greeting of the holy woman s. elisabeth hayle mary full grace our lorde is with thee blessed be thou of all women and blessed be the fruite of thy wombe iesus secondely in the boke of iesus the salutacyon in suche hayle mary full of grace our lorde is with thee blessed be thou amonge all woman and blessed be the fruite of thy wombe iesus christ. amen the salutacion of the aungel gabriell in this salutacion is thre mysteries the first is the salutacioÌ„ that the angell gabriel made the seconde is the louinge commendacioÌ„ that s. elisabeth made mother to s. iohn baptyst the iii. is the supplication that our mother holy church maketh and they be the most fairest wordes that we can saye to oure ladye that is the aue maria wherin we salue her praise her praye her speke to her and therfore it is onely sayd to her and not to saynt kathrine nor to saint margarete nor to none other saynte and if thou demaunde how thou mayst then pray to other sayntes i saye to the thou muste praye as our mother holye church prayeth in sayinge to s. peter holy s. peter pray for vs s. thomas praye for vs that they may pray to god to giue vs grace and that he forgeue vs our sinnes and that he gyue vs grace to do hys wyll penaunce kepe his commaundementes and so we shal pray to the saintes in heauen after the necessity that we haue s. peter s. andrewe s. iames the greate saynt iohn s. thomas s. iames the lesse s. philyp s. bartylmewe s. mathewe s. symon s. iude and s. mathias thyrdly in the boke of iesus is salutary scyence and is the credo whych we ought to beleue on peyne of dampnation capitulo x. i beleue in god the father almyghty maker of heuen earth and in iesu christ his onely sonne our lorde whiche was conceaued of the holy ghoste and suffered passion vnder ponce pilate crucified buried went into hel the iii. daye rose from death ascended into heuen sitteth on the right hand of the father and after shall come to iudge the quick and the deade i beleue in the holy ghost the holye catholyke churche the communion of sainctes and remission of sinnes the rysynge of the flesh the euerlasting life amen saynte peter put the fyrst article and sayd i beleue in god the father almighty creatour of heauen and of earth saynte andrewe put to the ii and sayd i beliue in iesu christ his onelye sonne our lorde saint iames the greate put to the iii sayinge i beleue that he was conceaued of the holye ghost borne of the virgin mary saint iohn put to the iiii sayinge i beleue that he suffered passyon vnder ponce pylate was crusifyed deade and buryed saynte thomas put to the v. sayinge i beleue that he discended into hell and the thyrde daye arose from death to lyfe saynte iames the lesse put to the vi sayinge i beleue that he ascended into heauen and sytteth on the right hande of god the father omnipotent saynt phylip put to the vii sayinge i beleue that after he shall come to iudge the quicke and the deade saynte bartylemewe put to the .viii. sayinge i beleue in the holye ghoste saynte mathewe put too the ix sayinge i beleue in the holy churche catholyke saynt symon put to the x. sayinge i beleue the communion of sayntes and remission of sinnes saynt iude put to the .xi. sayinge i beleue the resurrecâ—ion of the fleshe saint mathias put to the xii saying i beleue the lyfe eternall amen ¶ here foloweth the crede as it ought to be sayde i beleue in god the father almighty creatour of heauen of earth and in iesu christe hys onely sonne oure lord. that was conceaued of the holy ghost borne of the virgin mary suffered passyon vnder ponce pylate crucyfyed dead and buryed descended into hell and the thyrde day arose from death ascended into heauen and sytteth on the right hande of god the father omnipotent and after shall come to iudge the quicke and the dead i beleue in the holy ghost the holy churche catholike the communion of sayntes remission of sinnes resurrection of the fleshe and the lyfe eternall amen thys crede was made composed by the xii apostels of our lord of the which euery apostle hath put to his article as is here aboue shewed in the sayde crede as much as one of one parte as of the other our faith catholike is conteyned in the sayd xii articles that is the beginninge of our helth without the which none may be saâ—ed ne do nothinge that is agreable vnto god and faythe ought to be at
of his natiuitie of his death and passion of his resurrection of his ascension and of his aduaunsing to the iudgemente that often tymes ought to be at our harte by holy medytacions and as to the last what thing a shepherd is i say that it is the knowledge of my vocation as eche hath his as afore is sayd and also to knowe the transgressions of all these foresayde thynges howe manye tymes in eche we haue transgressed for many tymes we haue offended god and who that taketh hede shall â—inde omissions and offences without number the which knowen we ought to doubt and eschew and do penance and thus it is as i know man is christen and shepherde the ballade of a wyse man capitulo .xv. i knowe that god hath tourned me and made me to his owne lykenesse i knowe that he hath geuen to me truly soule and body witte and knowledge ywysse i knowe that by ryghtwise true balaunce after my deedes iudged shall i be i knowe much but i wote not the variaunce to vnderstande wherof commeth my folly i knowe full well that i shall dye and yet my life amende not i i knowe in what pouertie borne a childe this earth aboue i knowe that god hath lente to me abundance of goodes to my behoue i knowe that riches can me not saue and with me i shall beare none away i knowe the more good that i haâ—â— the lother i shal be to dye i knowe all this faithfully and yet my lyfe amende not i i knowe that i haue passed great parte of my dayes with ioy and pleasanâ—e i knowe that i haue gathered sinnes and also do little penance i knowe that by ignorance to excuse me there is no arte i knowe that one shal be when my soule shall departe that i shall wishe that i had mended me i knowe there is no remedy and therfore my lyâ—e amende will i. here foloweth the ballade of the woman shepherde the which ballade is very necessary and profitable to loke vpon capitulo .xvi. in considering my pore humanitie aboue the earth borne with great weping i consider my fragilitie my harâ—e is ouer prest with sinning i consyder death will come verely to take my lyfe but the houre wot not i i consyder the deuill doth watch me the worlde and the fleshe on me watreth straitly i consider that mine enemies they be three that would deliuer me from death to death i consider the many tribulations of this worlde whereof the life is not cleane i consyder an hundred thousand passions that we pore creatures daily fall in i consyder the longer i lyue the worse i am wherfore my conscience cryeth out on me i consyder for synne some be damned as the boke saith which shall euer be deliuered from death to death i consyder that wormes shall eate me my sorowfull body this is credible i consyder that sinners shall be at the iudgement of god most dreadable o iesu christ aboue all thinge most delectable haue mercy on me at the dreadfull day that shal be so maruelous and doughtable which my poore soule greatly doth fray in you that i put my trust and fayth to saue me that i go not from death to death the songe of death to all christen people cap. xvii though my picture be not to your pleasaunce and if ye thinke that it be dreadeable i iiii iv i x xv take in worth for surely in substance the sight of it may to you be profitable there is no way also more doughtable therfore learne knowe your selfe and see loke how i am and thus shall you be and take hede of thy selfe in aduenture rede i for adams apple we must all dye alas worldly people beholde my manere sometime i liued with beautious visage mine eyen be gone i haue two holes here i am meate for wormes in this passage take hede of welth while ye haue the vsage for as i am thou shalt come to dust holed as a thimble what shall thee aduance nought but good deedes thou mayst me trust all with my likenesse ye must all daunce the time that i was in this world liuing i was honoured with lowe and hye but i kepte not my conscience cleane from sinning therfore nowe i do it deare abye lo what auayleth couetise pride and enuy they be the brandes that doth brenne in hell trust not to your frendes when ye be deade rede i nor your executours for fewe doth well but do for thy selfe or euer thou dye and remember whyle thou art liuing that god blessed all thinge without nay excepte synne as recordeth writing the deuill can not clayme thee but by synne i say amende therfore betyme and go the right way i would that i might haue but one houre or two to do penance in or halfe a day but while i lyued i did none do but nowe my dettes i do truly paye thou man i do geue better counsell to thee if that thou wilt do after it then euer any that was shewed te me thou art halfe warned thinke on thy pit and chose of two wayes which thou wilt flit to ioy or payne one of the two in welth or wo for euer to syt nowe at thine owne choyse thou mayst go for god hath geuen thee free will now chose thee whether thou wilt do good or yll here after foloweth the .x. commandements of the deuill i x xv who so will do my commaundements and kepe them well and sure shall haue in hell great torments that euermore shall endure thou shalt not feare god nor thinke of his goodnes to dampne thy soule blaspheme god and his saintes euermore thine owne will be fast doing deceaue men and women and euer be swearing be dronken hardely vpon the holy day and cause other to sinne if thou may father nor mother loke thou loue nor drede nor helpe them neuer though they haue nede hate thy neighbour and hurt him by enuy murder and shed mans blood hardely forgeue no man but be all vengeable be lecherous in dede and in touching delectable breake thy wedlocke and spare not and to deceaue other by falsehode care not the goodes of other thou shalt holde falâ—ly and yelde it no more though they speake curtesly company often with women and tempte them to sinne desire thy neighbours wife and his goodes to be thine do thus hardely and care not therfore and thou shalt dwell with me in hell euermore thou shalt lye in frost and fyre with sicknes and hunger and in a thousand peeces thou shalt be torne a sunder yet thou shalt dye euer and neuer be deade thy meate shal be todes and thy drinke boyling leade take no thought for the blud that god for thee shed and to my kingdome thou shalt be straight led here foloweth the rewarde of them that kepeth these commaundements aforesayde in hell is great mourning great trouble of crying or thunder and noyses roaring with great plenty of wilde fier beating with great strokes like gunnes with
.xiii. houres and .xv. minutes and the pole reysed .xx. degrees and an halfe the whych largenes is .ccc.xl. myle of earth the seconde clymate begynneth at the ende of the fyrste and the myddes is there as the day hath .xiii. houres an halfe and the pole is reysed ouer the ozyron .xxiiii. degrees and .xv. mynutes and the latytude dureth vnto there as the longest daye hath .xiii. houres and .xlv. mynutes and the pole is reysed .xxvii. degrees and an halfe and thys largenes conteyneth of earth cccc myle iust the thyrde clymate begynneth at the ende of the seconde and the myddes is there as the day hath .xiii. houres the pole is reysed xxx degrees and .xlv minutes and the latytude extendeth vnto there as the loÌ„gest daye hath .xiiii. houres and .xv. mynutes and the pole is reysed .xxiii. degrees and .xl. mynutes the fourth clymate at the ende of the thyrd and the middes is there as the longest day hath .xiiii. houres and an halfe and the pole is reysed .xxvi. degrees and .xx. mynutes the latytude dureth vnto there as the longest daye hath .xiii. houres and xlv mynutes and the pole is reysed .xxx. degrees and the largenes conteyneth of earth .ccc myle the fyfth clymate begynneth at the ende of the fourth aâ—d the myddes is there as the longest day hath xv houres and the pole is reysed .xli. degrees and .xx. mynutes and the latytude dureth vnto there as the longest daye hath xv houres and xv mynutes and the pole is reysed xliii degrees and an halfe and the largenes conteyneth of earth cclii myle the vi clymate begynneth at the ende of the fyfth and the middes is there as the longest day hath xv houres and an halfe and the pole is reysed ouer the ozyron xlv degrees and xxiii mynutes of the whych the largenes dureth vnto there as the longest day hath xv houres xlv mynutes the whych largenes conteyneth of earth cc.xii myle the vii clymate begynneth at the ende of the syxt and the middes is there as the longest daye hath xvi houres and the pole is reysed xlviii degrees and xl mynutes the latytude extendeth vnto there as the longest day hath xvi houres and xv minutes and the pole is reysed fifty degres and an halfe and the largenes of the earth conteyneth clxxxvi myle a marueylous consyderation of the great vnderstanding of shepeherdes if case were after the length of the climates one might go about the earth fro orient to occident to his first place some shepards say that this coÌ„passe may almost be made saying that if a man went this coÌ„passe in .xii. naturall dayes going regulerly toward occident and began nowe at midday he should passe euery day naturall the .xii. parte of the circuite of the earth and be .xxx. degrees whereof behoueth that the sonne make a course about the earth and .xxx. degrees ferther or he be retourned on the morowe at the merydien of the sayde man and so the sayde man shoulde haue his day night of .xxvi. houres and should be farther by the .xii. part of a naturall day then if he rested him wherfore it followeth of necessitie that in xii naturall dayes the sayd man should onely haue but xi dayes and .xi. nights somewhat lesse that the sunne should light him but .xi. times resconse .xi times for .xi. dayes and .xi. nightes euery day and nyght of .xxvi. houres maketh .xii. naturall dayes eche day of .xxiiii. houres by semblable consideration behoueth that an other man that should make this course going toward orient haue his day and night shorter then a naturall day by .ii. houres then his day and night should be but of .xii. houres then if be made this course in like space that is to say in .xii. dayes and somewhat more thus if iohn made the course toward occident and peter towarde orient and that robert abode them at the place fro whence they departed the one as sone as the other and that they meete at robert both together peter would say that he had two dayes and two nightes more then iohn robert that had rested a day lesse then peter and a day more then iohn howe well that they haue made this course in .xii. naturall dayes or an hundred or in ten yere all is one this is a pleasant consideration among shepardes how iohn and peter arriueth one selfe day put case it were on sonday iohn wold say it is saterday peter wold say it is monday and robert would say it is sonday ¶ of the pomell of the skyes a sterre named the sterre of the north neere to pole artike called septentrionall cap. xxxviii after the abouesaid things here wil we speake of some sterres in perticuler and first of them that shepards cal the pomel of the skies or sterre of the north wherfore we ought to knowe that we see sensibly the sky turne from orient to occident by the diurnal mouing that is of the first mobile which is made on two points opposites that be the poles of the skie of the which one we see and it is the pole artike and the other we see not that is the pole antartike or of midday which is alwaye hyd vnder the earth by the pole artike that we see is the sterre most approched that shepards call the pomell of the skye the which they say is the highest and most stedfast from vs by the which they haue the knowledge that thei haue of the other sterres and parts of the skie the sterres that be by the said pomel go neuer vnder the earth of the which be the sterres that make the chariot diuers other but they that be far from it go sometime vnder the earth as the sunne the moone other planets under this pomel directly is the angle of the earth in the place where against the sunne is at the houre of midnight of andromeda a sterre fyxed aries is a signe hot and dry that gouerneth the head of man and the face and the regions babylon percy and araby and sygnifieth small trees and vnder him at the .xvi. degree ryseth a sterre fyxed named andromeda that shepardes figureth a mayde in her haire vpon the brinke of the sea set to be deuoured of the monsters of the sea but perseus sonne of iupiter fought with his sworde against the sayde monster and slewe it and then the sayde andromeda was deliuered they that be borne vnder her constellation be in daunger of prison or to dye in pryson but if a good planet take regarde then scape not death and prison aries is the exaltacion of the sunne at the .xix. degree and aries is the house of mars with scorpio where he is most of perseus a sterre fyxed lorde of the spere taurus hath the trees plantes and ympes and gouerneth of man the necke and the throte bol the regions ethiopy egipt and the country about and vnder the .xxii. degree riseth a sterre fyxed of the first magnitude that shepardes call perseus sonne of iupiter
here beginneth the kalender of shepardes newly augmented and corrected ¶ here begynneth the prologue thys boke gentle reader was fyrst corruptly printed in fraunce and after that at the cost and charges of rycharde pynson newly translated and reprinted although not so faythfully as the origynal copy requyred wherfore it is once ageyne ouerseene and perused that the same may be at length correspondent to the actours mind and very profitable for the reader bycause this boke doth teche mani thinges that we be bounde to learne and knowe one peyne of euerlastinge death as the lawes of god sheweth how we maye knowe to kepe his commaundementes and to knowe the remedyes to withstande deadely sinne there be many men and women thynketh them selfe wyse and knoweth and learneth many thinges but that they be bounde to lerne and knowe that they knowe not ¶ as fyrst the x. commaundementes of god and the v. commaundementes of the churche that euery creature that purpose to be saued shuld lerne and knowe and haue them as perfytely as their pater noster you people howe wyl you confesse you and if ye breke any of the x. commaundementes and you know not them ¶ truely there is but fewe that knoweth them ther fore ye that do not know them to your deligence to learne them for ye be bounde to lerne them aswell as to lerne your pater noster ¶ for howe can you keepe our lordes commaundementes and ye knowe them not and ye be bounde to breke not one of them on peyne of dampnation for and if thou breake one thou brekest all offende the lawe in one point and offende in all for and thou breke one thou doest not gods byddyng for he byddeth thee breke none and all that ye do in this world here but if it be of god or in god or for god all is in vayne you shoulde not occupy your selfe in vayne matters but in redinge of good bokes for vanitie engendreth vayne thoughtes and destroyeth deuoâ—ion to man what nede it you to studie on a thinge that is nought studye on your sinne and what grace by god in you is wrought ¶ also in this boke is many mo matters loke in the table here folowinge ¶ the table of the kalender of shepardes ¶ this is the table of this present booke of the shepardes kalender drawen out of frenche into englyshe with many mo goodly eddicions than be chaptered newly put therto first the prologue of the auctour that sayth how euery man may lyue lxxiiii ere 's at the least and they that dye before that terme it is by euyll gouernaunce and by vyolence or outrage of them selfe in theyr youth cap. primo the seconde prologue of the great maister sheparde that proueth in true by good argument al that the fyrst sheparde sayth cap. ii ¶ also a kalender with the fygures of euery sainte that is halowed in thee yere in the whiche is the fygures the houres the momentes and the newe mones cap. iii. ¶ the table of the mouable feastes with the compounde manuel cap. iiii ¶ the table for to knowe and vnderstand euery day in what sygne the mone is in cap. v. ¶ also in the fygure of the eclyps of the sonne and of the moone the dayes houres and momentes cap. vi ¶ the trees and braunches of vertues and of vyces cap. vii ¶ the peyues of hell and howe that they be ordeyned for euery deadly sinne whiche is shewed by fygures cap. viii ¶ the garden and fyelde of all vertues that sheweth a man howe he shulde knowe whether he be in the state of the grace of god or not cap. ix ¶ a noble declaration of thâ— vii princypall peticions of the pater noster and also the aue maria of tht three salutacions which the fyrst made the aungell gabriell the seconde made saynct elisabeth and the thyrde maketh our mother holy churche cap. x. ¶ also the credo in englyshe of the xii articles of our fayth cap. xi ¶ also the x commaundementes in englyshe and the v. commaundementes of the churche catholyke cap xii ¶ also a fygure of a man in a shyppe that sheweth the vnstablenesse of this transytory worlde cap xiii ¶ also to teache a man to knowe the fyelde of vertues cap xiiii ¶ also a shepardes balade that sheweth his frailtie cap xv ¶ also a balade of a woman sheparde that profyteth greatly cap. xvi ¶ also a balade of death that byddeth a man beware betyme cap xvii ¶ also thee x. commaundementes of the deuyll and rewarde that they shall haue that kepeth them cap xviii ¶ another balade that sainct iohn sheweth in the apocalips of the blacke hors that death rydeth vpon cap. xix ¶ a ballat howe princes and states shulde gouerne them cap. xx ¶ the trees and braunches of vertues and vices with the vii vertues agayne the vii deadly sinnes cap. xxi ¶ also a fygure that sheweth how the xii sygnes raygneth in mans body and which be good and which be bad cap. xâ—ii ¶ a pycture of the phesnomy of maÌ„s body and sheweth in what partes the vii planettes hath domination in man. cap. xxiii ¶ and after the numbre of the bones in mans body foloweth a picture that sheweth of all the veynes in the body how to be let blud in them ca. xxiiii ¶ to know whether that a man be lykely to be sicke or no and to heale them that be sycke cap. xxv ¶ and also here sheweth of the replexion of euyll humoures and also for to clense them cap. xxvi ¶ also howe men shulde gouerne theÌ„ the iiii quarters in the yere ca xxvii ¶ also how men shuld do when physycke doth fayle them for health of body and soule made in balade ryall cap. xxviii ¶ also to shew men what is good for the brayne the eyeÌ„ the throte the brest the harte and stomake properly declared cap. xxix ¶ also the contrary to shewe what is euyll for the brayne the eyen the throte the brest the harte and the stomacke folowinge by and by cap. xxx ¶ also of the foure elementes the similitude of the earth how euery planet is one aboue another which be masculine feminine cap. xxxi ¶ a crafty fygure of the worlde with the xii signes goynge about and also of the mouynges of the heauens with the planetes cap. xxxii ¶ also of the equinoctial the zodiake which is in the ix heauen which coÌ„teyneth the firmament al vnder it with a picture of a spyre cap. xxxiii ¶ of solticion of sommer and solsticion of wynter wyth a fygure of thee zodyake cap. xxxiiii ¶ of the rysynge discendynge of the sygnes in the horyzon cap xxxv ¶ and also of the deuysion of the earthe and the regions with a picture of the mobile cap. xxâ—â—i ¶ of the variacion that is in many habytacions and regions of the earthâ— capitulo cap. xxxvii ¶ also of thee xii sterres fyxed that sheweth what shall happen vnto theÌ„
nec ero post tempore pauco milia nunc putrium quorum iam multa voluptas perdita fama silet anima anxia forsitan ardet the mortall man liuing in this world is well compared to a ship on the sea or on a perilous riuer bearing rich marchandise which if it come to the porte where the marchant desireth he shall be happy and rich the ship as sone as it is entred into the sea vnto the ende of her viage nighte and day is in perill to be drowned or taken with enemies for in the sea be perilles without number such is the body of man liuing in the world the marchandise that he beareth is his soule his vertues and good workes the port or hauen is death and paradise for the good to the which who that goeth thither is soueraignely rich the sea is the world full of linnes for who that assayeth for to passe it is in perill to leese body and soule and all his goodes and to be drowned in the sea of hell from the which god kepe vs amen here foloweth the fielde of vertues cap. xiiii in walkinge farthermore in the fielde of vertues and in the way of health for to come to the towre of sapience necessarily behoueth to loue god for without the loue of god none may be saued and who that will loue him ought first to know him for of his knoweledge one cometh to his loue that is charitie the soueraigne of all vertues they knowledge god loue him that kepe his cōmaundements they misknow him that do not so to whom in the great necessitie of their disceassing at the day of iudgement shal misknow them say to them i know ye not nor wote not what ye be go ye cursed out of my cōpany knowledge wethen god and loue him and if we will do thus know we first our selfe and by the knowledge of our selfe we shall come to the knowledge loue of god and the more that we know our selfe the better we shall knowe god if we be ignorant of our self we shal haue no knowledge of god to this purpose we must note one thing and know .vii. the thing that we must note is this who that knoweth himselfe knoweth god shal not be dampned who that knoweth hym not knoweth not god and shall not be saued vnderstande of them that hath wit and discretion with lawfull age of the which knowledge none is excused after he hath sinned deadly for to say that he was ignoraunt by this appereth the ignorance of him selfe and of god right perillous deadly synne is beginninge of all euill and contrarily knowledge of god and of him selfe is soueraigne science and vertue beginning of all goodnes the seuen thinges that we ought to haue ben the .xii. articles of the fayth that we ought to beleue stedfastly also the petitions conteyned in the pater noster by the which we demaunde all things necessary for our health that we ought to hope in him also the commaundementes of the lawe and of the holy church whych ensygneth vs what we should do and what we should not do and all things belonginge to the same also if we be in the grace of our lorde or not and howe be if that we may not knowe it certainely neuerthelesse we maye haue some coniectures whiche be good to knowe and knoweledge of god also knoweledge of him selfe by the whiche thinges we may come to the true loue and charitie of god to accomplyshe hys commaundementes and meryte in the realme of heauen wherein we shall lyue perdurably of the three fyrste is ynoughe sayde that is to knowe the .xii. artycles of the fayth in the whyche lyeth our fayth and beliefe and the thinges that we oughte to demaunde of god be conteyued in the pater noster wherein our hope lyeth also the tenne commaundementes of the lawe and of holye churche where as charitie is shewed in suche as kepe them by probacyon of the loue of godde and do his commaundements and good workes nowe will we speake of the other .iiii. and firste of the vocation in the whiche we be whiche is the fourthe thynge that eche man ought to knowe eche man ought to knowe hys vocation and the thynges belongynge to the same be iuste and honest for his health and rest of hys conscyence a good shepeherde ought to know the arte of shepe kepynge and to gouerne shepe and leade them into pastures and to heale them when they be sycke and shere them in season to the entent that throughe his defaute no dammage come to hys master in likewise he that laboureth the corne to knowe what grounde were good for euery manner of grayne and ought to tyll the earth and when time is to sowe weede repe and threshe so that hys mayster may haue no dammage by hym semblably a surgyon ought to knowe howe to comforte and heale such folkes that he hath charge of wythoute bydinge of hys arte or surgery consequently a marchaunte ought to knowe the vtteraunce of hys marchaundyse to other with no more fraude then he would hym selfe shoulde haue also an aduocate or a proctour ought to knowe the ryghtes and customes of places that by their faulte iustyce be not peruerted a iudge also oughte to knowe bothe the partyes heard who hath right and who hath wrong and iudge egally after true iustyce also a prieste or a relygious man oughte to knowe theyr orders and keepe them and aboue all thynge oughte to knowe that lawe of god and teach them vnto the ignoraunt and thus of all other vocations for all them that knowe not their vocation be not worthy to be and lyue in perill of their sowles for theyr ignoraunce the fyfth that all men ought to knowe is it he haue discretion and vnderstandinge to knowe if he be in the grace of god or not and howe be it righte difficile for god onely knoweth it neuerthelesse we may haue coniectures that sheweth it and sufficient for shepherdes and lay people to know if they be in the loue of the lord and if they haue coniecture to be in it therfore there ought none to repute thēselues iust but ought t◠humble them selues and aske him mercy that maketh sinners become iuste and none other principally we ought to know this scyence when we wyll receaue the body of iesu christe for who that receiueth his grace and goodnes receaueth his saluation and who that receaueth him otherwyse receaueth euerlastinge dampnation of the whyche thinge euerye man is iudge in hym selfe of his owne conscyence and none other the coniectures whereby we may knowe if that we be in the grace of god or not the fyrste coniecture is when we do trauel for to clense our conscience of our soules by penance as much as if we laboured to get some great good that we be not culpable of any deadly sinne done or in will to do nor in any sentence then it is good coniecturinge to be in the
clenlynesse of body and wyll not vse to speake of rybawdry and harlottry he shall euer loâ—e relygion and vertuous lyâ—inge he shal be personable of body he shal be perfyte in all maner of mesures doth large and long he shal be white in the visage medled with a little rednesse large browes he shal be a fair speaker and say well behinde a person he shall loue greene colour and gray he shal be happy in marchandise and shal haue plenty of golde and siluer and he shal loue to singe and to be honestly mery and of man he gouerneth the stomake and the armes of mars ¶ mars significat hominem rubeum habentem capillos ruffos faciem â—otundam leuiter honanes dehonestans habentem occulos crocâ—os horribalis aspectus aâ—dacem habentem in pede signum velmaâ—â— lam hominemque ferocem habentem acutum aspectuÌ„ superbiam leuitatem audacem the planette of mars is called the god battel and of all warre and he is the thirde planette for he reygnes nexte vnder the gentyll planette of iupiter thys planette mars is the worst of all other for he is hotte and drye and stirreth a man to be very wylfull and hastye at once and to vnhappinesse one of his sygnes is aries and the other is scorpio and most he is in those two signes he causeth all warres and battels this planet stirreth men to beare wepons as murders daggers swerdes bylles or bowes or some other wepon of death and would euer here of fighting therefore let euery man beware of the dayes of mars and in his chiefe houres that no man fight for without doubte if god helpe him not he shal be marmed or slayne also the houres of mars is perillous meeting with theeues for dreade of sleying of true men and mars mounteth into the crabbe and goeth about the .xii. signes in two yeare and thus he runneth his course of his proprieties he that is borne vnder mars in all vnhappynes is experte he shall be a norysher of greate beastes he is full of malyce and euer doinge wrong vnder mars is borne all theues and robbers that kepeth highe wayes and hurteth true men and nyghte walkers quarell pickers bosters mockers and scoffers and these men of mars causeth warre murtheâ— and battayle they will gladly be smythes or workers on iron light fingred and lyers and great swerers of othes in vengeable wyse and a great surmiser and craâ—ty he is red and angry wyth blacke heare and lyttle eyen he shal be a great walker and a maker of swerdes and knyues and sheders of mans blud a lecher and a speaker of rybawdry red bearded rounde bysage and good to be a barber and letter of bludde and to draw teeth and is perillous of his handes and he will be rych of other mens goodes and of the body of man mars kepeth the gall and the raynes of the noble planet sol. ¶ sol significat hominem habentem colorem inter croceum nigrum id est fuscum tectum cum rubore breuis stature crispum caluum pulchri corporis capillos parum rubeos occulos aliquantulum croceos mixtam habet naturaÌ„ cum planeta qui cum eo fuenit dum modo digniorem habeat locum eius insequitur naturam the sunne is a planet of great renowne and king of al the planets the sunne norisheth euery age and yet is he hote and dry of nature and the planet saturne is to him full contrary for he is euer colde and the noble planet of the sunne is hotte and geueth all light for when it is aboue the earth it is day and when the earth daâ—th shadowe the sunne it is night much be we people bound to laude god for that noble planet for he comforteth both man and beast fishe and all foules that flyeth in the ayre all thinge is glad of the sunne the red rose and faire flowers after that the sunne goeth farre into the west they close themselues of his proprieties al men and women that be borâ—e vnder the sunne shal be very faire amiable of face and their skinne shal be right white and tender and well coloured in the vysage with a little rednes and they shall haue a pleasure in theyr owne beautye they shall shewe theyr lyues as they were good and holy but they shal be secrete hypocrites if they giue them to religion they shal be fortunate to great promocions they shal be cleane and good of faith and shal be gouernour of other people if they be neuer so poore yet shal they loue hawking and hunting with hounds and hawkes reioyce to see it the children that is borne vnder the sunne shall desyre honour and scyence and shall singe very pleasantly and they shal be of courage good and dilygente and shall desire lordship aboue other people they shall geue wise iudgements and their wordes shal sounde all swetely and he bere any office he shal be liberal and he shal be subtil in feates of warre and many shall seeke to hym for councell he shall haue profyte by women and he shall be in seruyce wyth lordes and by them shall haue aduauntage for his wysedome hys signe shal be in the face he shal be small of statuâ—e with crispe haire and balde on the heade he wil seldome be angry and of all the members in a mans body the sunne kepeth the hart as the most mighty planet aboue all other of the gentle planet uenus ¶ venus significat hominem album trahentem ad ingredinem pulchri corporis capillorum habentem paruam maxillam pulchros occulos pulchram facieÌ„ multos capillos hahentem ad album confectum rubore crassum beneuolentem next after the sunne reigneth the gentle planet uenus and it is a planet feminine and she is ladye ouer all louers this planet is moyste and colde of nature and her two signes is taurus and libra and in them she hath all her ioy and pleasance she causeth ioy and specially among yonge folke for greatly she raigneth on them and on all men that be ielous and on women also for ielousy is but a loue inordinate as when a man or woman loueth more feruently then they shoulde for such would neuer be from the sight of their louers for if they be anone they suspect them and feare to be begyled there is no man that loueth a woman by carnall affection but it is by the influence of uenus and but fewe men can escape out of her daunger this planet uenus runneth in .xii. monethes ouer the .xii. signes of her proprieties what man or woman that is borne vnder uenus shal be a very gaye louer pleasaunt and delicious and moste commonly they shall haue blacke eyen and little browes red lyps and chekes with a smylinge chere they shal loue the voyce of trompettes clarions and of other minstralsy and they shal be pleasaunt singers with sweete voyce full of wanton toyes playes and skoffings and shal greatly delite in dauncing
theyr fearse countenaunce horrible snayle lightly thy hornes downe lay and from this place out fast loke that thou ryn or with our sharpe wepons wee shall the fray and take the castell that thou lyest in we shall the flay out of thy foule skyn and in a dyshe with onyons and peper we shall the dresse and with stronge vyneger ¶ there was neuer yet any lumbarde that dyd thee eate in such manar of wyse and breke we shall thy house stronge and harde wherfore get the hens by our aduyse out of this place of so ryche edyfice we thee require yf it be thy will and let vs haue thys towre that we come tyll the snayle speketh ¶ i am a beast of right great marueyle upon my backe my house reysed i bere i am neither fleshe ne bone to auayle as wel as a great oxe two hornes i were if that these armed men approche me nere i shall them sone vanquishe euery chone but they dare not for feare of me alone here folowethe the meditacions of the passion of our lorde iesu christe that shepardes and simple people ought to haue in hearinge the diuyne seruyce capitulo .xlviii. it behoueth for to thinke afore the beginninge of matins on the wordes that iesus sayde in the gardeyn the nighte afore that he toke his blessed passion father if it be possible transporte fro me this chalyce how be it my will be not done but thine and that in so sayinge he suffered so great peyne that he swete droppes of bludde in suche abundaunce that it ran downe to the grounde and at matis tyme it behoueth to thynke how as the traytour iudas approched him to our lord in kyssing him sayd aue rabi i salute the mayster and that the meke and benigne iesus withdrewe not his visage from the traytoure and howe he suffred him selfe to be taken and bounden as a thiefe and cast to the earth defyled spitten on lefte of his disciples and seruauntes at laudes it behoueth to thynke and consyder iesus beinge in the house of anna and after in the house of cayphas dispyteously beaten blasphemed stretched and bespitten in his moste precious vysage hys eyen bounden and after troden vnder fote inhumaynely at pryme it behoueth to thynke howe as iesus was led from the house of cayphas to pylate and the beatinges that he had and how pylate examined hym of that they had wrongefully accused him of and howe he was cruelly beaten at a piller before a great multitude of people and crowned with thornes at tyerce it behoueth to thynke howe iesus was presented before the people with a crown of thornesâ— clothed with a mantel of purple and the cursed people cryed crucifige crucifige eum and howe pylate condempned hym to the most bytterful death and how he bare the heauy crosse vppon his sacred shulders at noone it behoueth too thinke howe iesus was ledde to the mounte of caluari shedinge his precious bludde and how he fel diuers times vnder his crosse and howe he was nalled with great blunt nailes and the dolour that he suffred when it was let fall into the morteis and thinke also of the douloures of his sorowefull mother at hie noone it behoueth to thinke in what doloure he was when he sayde my god mi god wherfore hast thou left me and when he saide i thurste thei gaue to him vineger and gall medled and how he abode the death after sighes made he gaue vp the ghost to god his father and howe his mother had great sorow also at euensonge it behoueth to thinke howe iesus had his side opened with a spere and howe he henge deade on the crosse ful of woundes fro the toppe of his head to the soles of his feete and he taken downe and how his mother layde him on hir lappe weping at complyne thinke how iesus was wounded and layde in sepulture and kept of the iewes to the ende that he should not ryse clarkes and lay people ought to thinke on these or they go to matyns the saying of a ded man capitulo .xlix. man looke and see take hede of me how thou shalt be when thou art dead drye as a tree wormes shall eate thee thy great beautie shal be lyke lead the tyme hath byn in my youth grene that i was clene of body aa ye are but for myne eyne now two holes bene of me is sene but bones all bare oow entende for to amende o mortall creatures sayling in the waues of mysery auale the sayle of your conscyence vnpure flee from the perilles of this vnstedfaste whery dryue to the hanen of charitie most sure and cast the anker of true confession fastned with the great cable of contricion clene wynde vp the marchandise of whole satisfaction which of true customers shal be ouer sene and brought to the warehouse of perfection as periyte marchauntes of god by election i viii how euery man woman ought to cease of their sinnes at the sowing of a dredable horne capitulo .li. ho ho you blyâ—d folke derkned in the clow of ignoraunt fumes thicke and misticall take heede of my horne totyng all alowâ— with boystrous sownes and blastes borial geuing you warning of the iudgement fynall the which dayly is redyâ— to gyue sentence on peruers people replete with negligence ho ho betyme or that it be to late cease whyle ye haue space and portunate leue your follyes or death make you checkemaâ— cease your ignoraunt incredulitie clense your thoughts of immundicitie cease of your pecuniall pensement the which defyleth your entendement ho ho people enfect with negligence cease your sinnes that manyfolde cruelties drede god your maker and right â—yse sentencâ— cease your blyndenesse of worldly vanities lest he you smyte with endlesse infirmities cease your couetyse glotony and pryde and cease your superfluous garments wyde cease of your othes cease of your great swearâ— cease of your pompe cease of your vaineglory cease of your hate cease of your blaspheming cease of your malyce cease of your enuy cease of your wrath cease of your lechery cease of your fraude cease of your deception cease of your tounges making detraction flee faynt falshod fyckell fowle and fell flee fatall flatterrers full of fayrenesse flee fayre fayning fables of fauell flee folkes felowship frequenting falsenesse flee frantike facers fulfylled of frowardnesse flee fooles falaces flee fonde fantasyes flee from fresh fables fayning flatteryes thus endeth the horner to know the fortunes and destenyes of man borne vnder the .xii. signes after ptholomeus prince of astronomy cap. lii prince of astronomy ptholomeus to knâ—w vnder what planet a man or a womaÌ„ is borne it is nedeful to wyt that there is vii planets on the skye that is to say sol uenus mars mercurius iupiter luna and saturnus of the .vii. planets is named the vii dayes of the weke for euery daye hathe his name of the planet reigning in the beginning of it the auncient phylosophers sayth that sol domineth the sonday
the cause is they say for the sonne among other planets is most worthy wherefore it taketh the worthyesâ— day that is sonday luna domineth the first houre of monday mars the first houre of twesday mercurius of wednesday iupiter for thursdayâ— uenus for fryday and saturnus for saterday the day natural hath xxiiiâ— houres and euery houre reigneth a planet ¶ it is to be noted that when a man will begin to reken at sonday he musâ— reken thus sol uenus mercurius luna saturnus iupiter mars ¶ and when the nombre is fayled he must beginne at the houre that he wolâ— know what planet raigneth the monday he ought to beginne at luna thâ— tewesday at mars the wednesday at mercurie the thursday at iupiter the fryday at uenus the saterday at saturnus and euer when the nomâ—bres of the planets is fayled he must begin by order as it is aforesayd ¶ also it is to be noted that the grekes beginneth theyr daye in the morningâ— the iewes at nonne and the christen men at midnight and ther we oughâ— to beginne to reken for at one of the clocke one sonday in the morning reigâ—neth sol at two reigneth uenus at three reygneth mercurius at foure reiâ—â—neth luna at fiue saturnus at sixe iupiter at seuen mars and at eight bâ—â—gyn againe at sol at nynthe uenus at ten mercurie and consequently of thâ— other by order in order in euery houre ¶ when a chylde is borne it is to be knowne at what houre and if it be in thâ— beginning of the houre in the middes at the ende if it be in the beginninâ— he shall holde of the same planet and of the other afore if it be in the myddes it shall holde of that onely if it be borne in the ende it shall holde of the samâ— of that that commeth next after but neuerthelesse the planet that it is borâ— vnder ne shall not dominieth other that of the day shal be aboue it which iâ— the cause that a childe holdeth of diuers planets and hath diuers conditionâ—◠¶ he that is borne vnder sol shal be prudent and wyse a great speaker thaâ— which he prayseth he holdeth vertuous in him selfe who that is borne 〈◊〉 uenus is loued of euery man good to godwarde and reguler who that 〈◊〉 borne vnder mercurie is well bearded subtyll mylde veritable is not most prudent who that is borne vnder luna hath an hye forehead ruddy merâ— vysage shamefaste and religious who that is borne vnder saturne is haâ—â—dy curteyse of lyuing and is not auaricious who that is borne vnder iuâ—piter is hardy fayre vysage and ruddy chast and vagabonde ¶ who that is borne vnder mars is a great speaker a lyer a thefe a deceyuer bygge and of red colour ¶ they that wyll know of this more euidently let them tourne to the properâ—ties of the seuen planets afore rehersed ¶ a prologue of the authour vpon the twelue signes cap. liii i consyderyng the course of the celestiall bodies the puissaunce of the hya god omnipotente the which hathe made the sonne to shyne vpon the good and euyll that governeth all thinges conteyneth in the firmament on the earthe haue taken on me for to endite this litle treatise for to instruct endoctrine the people not lettred first to know god theyr maker secondly to gouerne theyr bodies and eschue infirmities and thirdly to knowe the course of the firmamente and of the celestiall bodyes conteyned in it with the dysposycyon of the vii planetets but who that wil know his properties ought first to know the monthe that he was borne in the signe that the sonne was in the same day i will not say that such thinges shal be but that the signes haue such properties and is the wyll of god after poetes astronomers aries is the firste signe that sheweth the fortunes of men and women as sayâ—h ptholomeus ¶ the fyrst signe of aries ¶ i fynde that he whiche is borne in the sygne of aries fro mydde marche to mydde apryll shal be of good wytte and shall neyther be riche ne pooreâ— he shall haue domage by his neyghboures he shall haue power ouer deade folkes goodes he shall be sone angry and sone appeased he shall haue dyuers fortunes and discordes he wyll desyre doctrine and haunt eloquent people and shal be experte in many degrees he shal be a lyer and vnstedfast of courage and will take the vengeaunce on his enemyes and he shal be better disposed in youth in all thinges theÌ„ in age vnto .xxxiii. yere he shal be a fornicatour and shal be wedded at xxv yeare yf he be not he shall not be chaste he shal be a mediatour for some of his frendes and will gladly be busy in the nedes of other he shal be awayted too be domaged he shall haue a signe in the shulder in his heade and in his body yet he shal be ryche by the deathe of other his firste sonne shall not lyue long he shal be in daunger of foure footed beastes he shall haue great syckenesse at xxiii yere and of the escape he shall lyue lxxxv yere after nature ¶ the womaÌ„ that is borne in this tyme shal be prefull suffre great wroÌ„ges from day to day she wil gladly make leasinges and shall lese her husbande recouer a better she shal be sicke at .v. yeare of age and at xxv she shal be in great daunger of death and yf she escape she shal be in doubt tyll .xliii. yeare shal suffer great peyne of the heade the dayes of sol and of mars to them shal be right good and the dayes of iupiter shal be contrary to them and as wel the man as the women shal be semblable to the shepe that euery yere leseth his fleshe of woll and within short space recouereth it ageyne ¶ of the signe of taurus he that is borne in the sygne of taurus fro mydde apryll to mydde may shal be stronge hardye and full of stryfe delycyous and shall possesse goodes gyuen to hym by other menne that he wold haue done shal be incontinent and wyll enforce to himselfe to fynyshe it in his youth be wyll dyspyse euerye person and shal be yrefull he shall go pylgrymages and wyll leaue his frendes and lyue amonge straungers he shall be put in officies and shall exercyse them well and shal be ryche by women he shall be thankelesse and come to good estate he will take vengeaunce on his enemyes he shal be bytten of a dogge and shall experiment many paynes by women and shall be in peryll at xxxiii yeare he shal be in perill of water and shal be greued by syckenesse and venym at xxiii yere and at xxx yere he shal be habundaunt in rychesse and shall ryse to great dignitie and shal lyue .lxxxv. yeare and three monthes after nature and shall se his fortune sorowefull ¶ the women that is borne in thys tyme shal be effectuall labouringe and a great lyer and shall
lxx yeare after nature she shall bringe for the vertuous fruite euery thinge shall fauour her she shall reioyce in dyuers fortunes the dayes of merâ—ury and of soll shal be right good for them and the dayes of mars shal be câ—ntrary and as well the man as the woman shal suffre many temptations so that with great peyne they may resist them they shal delyte to lyue in chastitis but they shal suffre much where so euer it be ¶ of the signe of lybra amonge planettes lybra ought to be remembred for he that is borne from myd september to mydde october shal be ryght mightly praysed and honoured in the seruyce of capytaynes he shall go in vnknowen places and shall get in straunge landes he shal kepe well his owne if he make not releuacion by drinke he will not kepe his promesse he shall be enuyed by syluer and other goodes he shal be maryed and go from hys wyfe he shall speake quyckelye and shall haue no domage amonge his neighbours he shall haue vnder his myghte the goodes of deade folke and shall haue som signe in his membres oxen horse and other beastes shal be gyuen to hym he shall haue domage and iniurye he shall be enryched by woman and experyment euyll fortunes many shal aske counsayle of him he shall lyue .lxx. yere after nature ¶ the woman that is borne in thys tyme shal be amyable and of greate courage she will announce the death of her â—demyes and shall go in places vnknowen she shall be debonayre and mercy reioyce by her husbande if she be not wedded at xiii yere she shall not be chaste shall haue no sonnes by her first husbande she shal go many pylgrimages after xxx yeare she shall prosper better and haue great honoure and prayse then after she shall be greuoussy sycke and shal be brent in the feete aboute .xii. yeare of age and shal lyue .lx. yere after nature the dayes of uenus and of luna for them bin right good and the dayes of mercury contrary and aswell the man as the woman shall be in doubte vnto the death and there is doute in the ende ¶ of the signe of scorpio we rede that he whiche is borne in the sygne of scorpius fro mydde october to mydde nouember shall haue good fortune he shall be a great fornycatour the firste wyfe that he shall haue in mariage shall become to relygyous he will serue gladly to images he shall suffre peyne in hys pryuye membres at the age of xv yeare he shall be hardy as a lyon and amyable of fourme manye faculties shall be gyuen to hym he shall be a great goer in vysytynge diuer countreys for to knowe the customes and statutes of many cytyes and shall haue vyctorye ouer all hys enemyes they maye not hyndre him in no maner wyse he shall haue moneye by hys wyfe and shall suffre dyuers doloures of the stomake he shal be mery and loue the company of mery solke in his right shulder shal be a signe by swete wordes and adulations he shall be deceaued he will often saye one do another he shall haue a wounde with yron he shall be bytten of a dogge or of some other beast he shal be in doute haue dyuers enemies at the age of xxxiii yeare and yf he escape he shall lyue lxxxiiii yeare after nature ¶ the woman that shal be borne in this tyme shal be amyable and fayre and shall not be long with her first husbande and after she shall enioy with another by her good and true seruyce she shall haue honoure victory of her enemies she shal suffre peyne in the stumake she shal be wyse haue woundes in her shulders she ought to feare her later dayes whiche shal be doubtfull by venym and she shall lyue lxx yere after nature the dayes of mars and of saturne to them bin righte agreable and the dayes of iupiter to them byn contrary they shal be swete of worde and prickinge with theyr tayle and wil murmure detractinge other and say otherwyse then they wolde be sayde by ¶ of the signe of sagittarius ye ought to knowe that he which is borne vnder sagittarius fro myd nouember to myd decembre shall haue good effecte and shall haue mercy of euery man the which he seeth he shal obteyne haue bi releuacion he shal go ferre to desert places vnknowen and daungerous shall returne with greate geynes he shall se his fortune encrease from daye to daye he will not hyde that that he hathe he shall haue some signes in his handes or feete he shal be fearefull at xxii yere he shall haue some peryll he shall passe the sea to his lucre shall lyue lxxvii yere viii monthes after nature ¶ the woman that is borne in this tyme shall loue to laboure she shall haue diuers thoughtes for straunge stryfes and may not se one wepe she shal haue victory ouer her enemies she shal spende muche syluer by euyll company she shal be called mother of sonnes and shall suffre many euyls she shall take great peyne to the ende that she maye haue the goodes of her kinsmen she ought to be â—â—ryed at xiii yere and she shall haue peyne in her eyen at xiiiiâ— yere and shal haue by enuye at xviii yere ioye she shall suffre doloure by enuy shal be seperate from ioye and shall lyue lxxii yere after nature the dayes of uenus and luna bin right good the dayes of mars and saturne byn euyl aswel the man and the woman shal be inconstant and vnstable in deedes they shal be of good conscyence and mercyfull better to straungers then to them selfe and they will loue god. ¶ of the signe of capricornus he the whiche is borne vnder capricornus from mydde december to mydde ianuarye shall be yracundious a fornicatoure a lyer and shal be alwayes labouringe shal be nourished with strange thynges he shall haue many crymes and noyses he shal be a gouernour of beastes with four fete he shall not be longe with his wyfe he shall suffre muche sorowe and heuynesse in his youth he shall leaue many goodes and rychesses he shall haue a greate peryll at xvi yeare he shal be of a greate courage he shall haunte honest people shall be ryche by women and shal be conductoure of maydens his brethren wyll make dyuers espyenges vppon him and he shal lyue lxx yere and foure monethes after nature ¶ the woman that is borne in this tyme shal be honest and fearefull she shall surmount her enemies and haue children of three men she will do many pilgrymages in her youth after haue great wyt she shall haue great goodes she shall haue peyne in her eyen and shal be in her beste estate at xxx yeare and shall lyue lxx yeare and foure monthes after nature the dayes of saturne and of mars to them bin good the dayes of soll bin contrary and both maÌ„ and woman shal be reasonable and
enuyous of the signe of aquarius the man that is borne vnder the signe of aquaquarius fro midde ianuary vnto mydde february shal be louely and yrefull he wyll 〈◊〉 beleue in vayne he shall haue syluer at xxiiii yeare he shall be in estate he shal winne where he goth or he shal be sorest 〈◊〉 shal be hurte with yron he shal haue feare on the water and afterwarde shal haue good fortune and shal go in to diuers straunge countreys ¶ the woman that is borne in this tyme shall be delycious and haue many noyses for her children she shal be in great peril at the age of xxiiii yere she shal be in felycytie she shal haue domage by â—easâ—es with foure feete she shal lyue lxxvii yere after nature the dayes of uenus and of luna be right good for them the dayes of mars and saturne byn contraryâ— and bothe the mâ—n and women shal be resonable and they shall not â—e ouer ryche ¶ of the signe of pisces he that is borne vnder the sygne of pisces from myd february to myd marche shal be a greate goer a fornicatour a mocker and shal be couetous he will say one do an other he shall fynde money he wil truste in his sapience and shall haue good fortune he shall be a defender of orphelyus and wydowes he shall be fearefull on water he shall passe soone al his aduersyties and shall lyue .lxxiii. yeare and v. monthes after nature ¶ the woman that is borne in thys time shal be delicious familier in ioâ—tes pleasaunt of courage feruent and shall haue syckenesse in her eyen and shall be sorowefull by shame her husbande will leaue her and she shall haue much peyne with straungers she shall not haue her owne she shall haue peyne in her stomake she shall lyue lxxvii yere after nature the dayes of mars and of saturne to them bin countrary and both the man and the woman shal lyue faythfullye ¶ thus endeth the natiuities of men and women after the xii signes ¶ here after foloweth the x. christen nations capitulo liiii i pretend in this lytle treatise to speake of diuers christi nacions the which bin deuided in x. of the which i will declare as i haue fouÌ„de written in the latin tonge will redyge it to our englishe maternal as shepardes speakethe in the fyeldes after the capacitie of myne vnderstandinge and if in so doynge i haue erred i require all other shepardes for to excuse any youth and to amende where as i haue made defaute and where as i haue fayled i submytte me vnto amendement for ageynste amendes no man may be ¶ the first nation is of latynes in the nation of latynes for the superioures is the emperoure many kinges that is to wyte the most christen redoubted king of englande and of fraunce with many noble dukes erles vycountes barons and knyghtes and is the nacyon moste resplendishinge of all other in honoure force and chyualry in the nation of spayne bin the kynges of castyle of aragon of portyngale of nauarre and other lordes in the nation of italye is the kynge of eycyle the kynge of naples and many other lordes as of uenyce florence and geane in almayne besyde the emperour is diuers kinges as of scotlande hungry boheme polaheye asye fryse suisse hornegy almacye and croacy and many other lordeshippes that byn vnder the obedience of the catolycke churche ¶ the seconde nation is of grekes horace complaynethe speaking oft his nation of grece for the vexation that it hath had in tymeâ— past the greekes haue the patriarke of constantinople archebishops â—ottes to the spiritualty and to the temporaltie emperours dukes and erles they be nowe but of small nombre for agarâ—eâ—s and turkes haue taken the greatestâ— parte of greece the whyche parte obeyeth not the catolycke churche for they re troure they byn condempned by the churche for that they say spiritus sanctus non procedit a filio ¶ the thirde nacion is of armenyens vue rede that the nacion of armenyens in nyghe antyoche they vse al one language in the deuyne seruyce and in holy scripture as who shuld synge englishe in the church and both the meÌ„ and women vnderstande all they haue theyr prymaâ—e whiche they call catholycke to who they obey as to the kyng in greate deuocion and reuerence they faste the lenten and eate no fyshe and they drynke no wyne and eate fâ—eshe â—n the saturday ¶ the fourth nacion of georgiens this nacion is called georgieÌ„s of s. george of whom they beare the image in battaile and he is theyr patron they byn in the parties orential byn stronge and delycyous half percyens halfe assuriens they speake foule folysh language and make their sacrameÌ„tes as the grekes the preste haue their crownes rounde reased on theyr heades the clerkes haue them square when they go to the holy sepulcre they paye no trybute to the sarazyns they entre into ierusaleÌ„ theyr standerdes displayed for the sarazins feareth them the women vse armures as the men when they wryte to the sowdan incontinent that which they demaunde is graunted them ¶ the fyfth nacyon is of assuriens i fynde also by wrytinge that the nacion of suriens hath takeÌ„ the name of a cyty named sur the which is the moste emineÌ„t most vpholdeÌ„ amonge al other cities townes of the contrey of surrey these people for their vulgare common speche speketh the language sarazynoys theyr holy scriptures deuinities officies of the seruis is in greke they haue bishops kepe the coÌ„stitucioÌ„s of the grekes obey them in all thinges they sacrifyce with reysed bread haue opynious of the grekes as the latynes there be some christen men in the holy lande that ensuethe them and byn called samarytans whiche were conuerted in the tyme of the apostles but they be not perfyte christen men the syxte nation is of mororabyens sometime were wont to be a nacion of people in the contre of affryke spayne called mororabiens but now they bin but few they be called mororabiens for that in may thinges thei held the vse in christen men being in araby they vse the language of latin in the deuine officies sacred thinges obei to the church to the prelates of the latines they confesse them in the language azymonien or in latin they bin differeÌ„t to the latines for that in their dyuyne offices they haue the houres to longe and for the daye is deuyded in xxiiii houres of night and day so many offyres houres psalmes and all other orizons haue thei along the which they say not after the custome of the latines for that that the latynes saye in the begynnynge they say in the ende or in the middes some deuydeth the holye sacramentes in vii partes and other in .x. this is a ryght deuoute nation they conioyne no persons by mariage but if they be borne in theyr owne countrey and lande the
straungers be not receaued in mariage and when a manne lesethe his wyfe by death he will neuer be wedded ageyne but lyue in chastitye the cause of so great diuersitie amonge christen men was for that in tyme past the christen were let and not constrayned to celebrate councel general for this cause there arose dyuers heretykes in many diuers parties for there was none that myght remedy it ¶ the seuenth nacion is of prester iohns lande in inde then is the lande of iude wheerof prester iohn is for his might is so greate that it exceadeth all christendome this prester iohn hath vnder him .lxx. kinges the whiche do to him obeysaunce and homage and when he rydeth aboute his countrey he maketh to be borne afore him a crosse of wodde and when he wil go to battaile he maketh two to be borne afore him one of golde and the other of precyous stones and in that lande is the body of saynt thomas the apostle buryed in a tombe of stone and one of his handes is out of the tombe and that hande euerye body maye se that gothe thyther ¶ the eyght nation is of iacobytes folowinge after the nacion of iacobytes the which byn named so of iames the disciple of alexandre the patryarke these iacobites haue taken and occupied a great parte of asie in the parties octidentall and the lande of mambre that is in egypte and the lande of ethyopyens vnto inde with mo then xx realmes the children of that contreye byn cirtumcysed and baptysed with an horte yron for hey haue printed the carrectere of the crosse on theyr forheades and on other parties of the body as on the armes and the brest they shryue them onely to god and not to the prestes in this prouynce the indyans and agarenoriens say that iesu christ hath onely but the nature diuine some amonge them speketh the language of caldes and araby and diuers other that speaketh other languages after the diuersyties of nations they were condempned at the councell of calcedony ¶ the nynthe nacion is of nescoriens of nescorianus that was of constantinople hath he made this name nescoreus these nescoriens putteth in iesu christ two persons one deuyne and another humayne and they renie our lady to be the mother of god but they say well iesu to be man they speake the language of caldee sacrifyce the body of iesu christe with reised bread they enhabite in tartary and in great inde they be in great nombre theyr countrey conteyneth almost as much as almayne and italy ¶ the tenth nacion is of moroniens robuste is the nacyon of moronyens called of an heretyke of morone they put in iesu christe one vnderstandinge and one wyll they enhabyte in lybye in the prouynce of fenyce an be a great nombre they vse specyally bowes and arrowes and they haue belles theyr bishoppes haue ringes myters and crosses as the latynes they vse the letter of caldee in theyr deuyne scriptures in theyr vulgare speche they vse the letter of araby they haue byn vnder the obedience and lordeshyp of the moste holye and sacred churche romayne their patriarke was at the generall councel of saynt iohn the latraū celebrate at rome vnder pope innocent the thirde but sythen then they be retourned they were fyrst condempned at the councel of constantinople sythen bin retourned to the obedience of the romain churche and yet returned ageyne to theyr false and euyll opynyon wherin they perseuer ¶ here beginneth a fewe prouerbes capitulo .lv. the prouerbes be good to marke the which foloweth in this boke be thou neuer so great a clacke disdayne not ou them to loke ¶ the firste is man be content as god hath sent the in degree eche man may not hade lande and rent it were not conuenient so to be ¶ if thou haue not worldely goodes at will therfore care nothinge by the rede of me do well and goddes cammaundement fulfyll for euery man may not a godsmylth be ¶ he that hath not a peny in his purse if he the right way of goddes lawe holde he shall come to heauen as sone i wusse as a kynge that wereth on a gowne of golde ¶ also there is of men full many a score and eche of them doth kepe well his wyfe which neuer had a noble in store and yet they lyue a full mery lyfe ¶ and also another forget it nat kepe your owne home as doth a mouse for i tell you the deuyl is wyly cat he wil spye you in another mans house ¶ and in especiall god to please desyre thou neuer none other mans thinge remember that many fingers is well at ease that neuer ware on no gay golde ringe ¶ and this i tell you for good and all remember it you that be wyse that man or woman hath a great fall the which slyde downe and do neuer ryse ¶ and one also forget not behynde that man or woman is lykely good to be that banisheth malyce out of their minde and slepeth euery night in charitie ¶ i rede you worke by good councell for that man is worthy to haue care that hath twyse fal into a well and yet the thirde tyme can not beware ¶ say that a fryer tolde you this he is wyse that doth forsake sinne then may we come to hennen blysse god giue vs grace that place to win ne finis oye clerkes famous and eloquent conninge is caught by readinge and exercyse of noble matters full excellent and remember what salomon sayth the wyse that prayseth busynesse and ydlenesse doth dispryse and sayth he that many bokes doth rede and se it is full lykely wysdome haue shall he ¶ remember clerkes dayly doth their deligence into our corrupte speache metters to translate yet betwene frenche and englishe is great difference their lauginge in redinge is dowse and delicate in theyr mother tounge they be so fortunate they haue the byble and the apocalips of diuinitie with other noble bookes that now in englishe be ¶ and remember reders wher euer ye go that hony is swete but conninge is swetter caton the great clerke sometyme sayde so how golde is good and lerninge much better yet many full good be that neuer knewe letter and yet vertuous non can by of lyuinge but firste of priestes and clerkes they must haue lerninge ¶ wherfore with pacience i you all desyre beware of the rising of false heresy let euery perfect fayth set your hartes a fyre and the chaffe from the corne clene out to trye they that belyueth a misse be worthy to dye and he is the greatest foole in this world ywys that thinketh no mans wit so good as his ¶ thus endeth the shepehardes kalendere drawen into englysh to gods reuerence and for profyte and pleasure sshal clerkes to chere playnely shewed to theyr intelligence our is done now reders do your deligence and remember that the prynter saythe to you this he that liueth well may not dye amys ¶ imprinted at london by thomas este for iohn wally