and strength so muche tyme hath he to waxe olde and feble to his ende but the terme to growe in beaute heyght and strength is xxxvi yeare and the terme to waxe olde feble and weke and turne to the erthward whiche is in all to gether lxxii yere that he oughte to lyue by course of nature and they that dye before this tyme often it is by vyolence and outrage done to theyr complection nature but they that lyue aboue this terme is by good regyment ensygnements after the which a man hath gouerned him selfe to his purpose of lyuing and dyeng the sayd shepard sayth that the thinge that we desyre moste in this worlde is to lyue longe and the thinge that we most feare is to dye soone thus he trauayled his vnderstandinge and made great diligeÌ„ce to knowe and to do thynges possyble and requisyce for to lyue longe hole and ioyously which this present composte kalender of shepardes shewynge and techynge ¶ wherfore we wyll shewe you of the bodyes celestial and of theyr nature and mouynges and this present boke is named the compost for it comprehendeth sully all the compost more for the dayes houres and momentes and the newe moones and the eclyps of the sonne the moone and the sygnes that the moone is in euery day and this boke was made for them that be no clerkes to bringe them to great vnderstandinge he sayde also that the desyre to lyue longe was in his soule the which alway lasteth wherfore he wolde that his desyre wer accomplyshed after his death as a fore he sayde syth the soule dyeth not in her is the desyre to lyue long it shulde be an infallible peine not to lyue after death as afore for he that lyueth not after his corporall death shal not haue that that he hath desyred that is to wytte to lyue longe and shulde abyde in eternal peine yf his desyre were not accomplyshed so concluded the sayde sheparde necessarye thynges for hym and other to know and do that whiche apperteyned to lyue after death as afore and truth it is that he the whych lyueth but the lyfe of this worlde onely though he lyued an hundred yeare he lyued not properly longe but he â—huld lyue longe that the ende of this present lyfe shulde beginne the lyfe eternal that is to saye the lyfe euerlastinge in heauen so a man ought te perâ—ourme his lyfe in this worlde corporally that they may lyue spiritually with out ende for as he sayde one shall lyue euerlastinge without dyenge and when he hath the perdurable lyfe and shal be perfyte ¶ and also by this pointe and none otherwyse shal be accomplished the desyre of longe lyuynge â—n this worlde the forsayde sheparde also knowledged that the lyfe of â—his worlde was sone past and gone wherfore this sheparde thought that xxii yeares here in this vale of wretched mysery is but a lytle a smal terme 〈◊〉 lyfe to the euerlastinge the whiche neuer shal haue endynge and thereâ—ore he sayth he that offreth him self here to lyue vertuously in this worlde after this lyfe he shall receaue the swete lyfe that is sure lasteth euer without ende for though a man lyned here a c. yeares and more it is but a lyttle terme to the lyfe to come therfore sayth this sheparde i wyl lyue soberly with these small temporall goodes that iesu hath lent me euer to exyle the desyre of worledly ryches and worldley worshyppe for they that laboureth for it and haue loue to theyr goodes vayne worshyppes oft it departeth maÌ„ fro the heauenly treasure it shâ—tteth mans hart that god may not entre and byldeth man a place of no reste in the lowe lande of darkenesse ¶ here after foloweth an other prologue of the maister shepharde that sheweth proueth the auctours prologue true that is before rehearsed so the shepardes dispute one with another but this that foloweth the master sheparde sayth to the other of the deuysion of this kalender capitulo ii ¶ here begynneth the master sheparde it is to be vnderstande that there be in the yere four quarters that is called uere hyems estas and autumnus thefe be the iiii seasons in the yere as prymetyme is the springe of the yeare as feuâ—ryere marche and april these thre monethes ¶ then commeth sommer as may iune and iuly and those thre monethes euery herbe grayne and tree is in his kinde and in his most strength fayrnesse euen at the hyghest ¶ theu commeth automne as august septembre and october that all these fruytes waxeth rype and be gathered and howsed ¶ then commeth nouembre december and ianyuere and these thre monethes be in this wynter the tyme of lytle profyte we shephardes saye that the age of a man is .lxxii. yereâ— and that we lyken but to one hole yere for euer more we take vi yeare for euery moneth as ianyuere or feuerycre and so forth for as the yere chauÌ„geth by the xii monethes into xii sundry maners so doth a man channge hym selfe twelue tymes in hys lyfe by twelue ages euery age lasteth vi yeare yf so be that he lyue to lxxii for three tymes syxe maketh eightene and syxe tymes syxe maketh xxxvi and then is man at the best and also at the hyghest and twelue tymes syxe maketh .lxxii. and that is the age of a man. ¶ thus must ye reken for euery monethe syxe yeare or els it maye be vnderstande by the foure quarters and seasons of the yere so is deuyded man in to foure parties as to youth strength wysedome and age he to be xviii yere yonge xviii yeare stronge xviii yeare in wysedome and the fourth xviii yeare to go to the full of the age of lxxii ¶ and nowe to shewe howe man chaungeth .xii. tymes euen as the xii monethes do take the fyrst vi yere for ianyuere the whiche is of no vertue nor strength in that sâ—ason nothinge on the earth groweth so man after he is borne tyl he be syxe yere of age is without witte strength or cunnyng may do nothyng that profyteth ¶ then commeth feueryere then the dayes begenneth to waxe in length and the sonne more hotter then the fyeldes beginneth to waxe greene so the other syxe yeres tyl he come to twelue the childe beginneth to growe bigger and serue and lerne such as is taught him ¶ then coÌ„meth marche in the which the labourer soweth the earth planteth trees edifyeth houses the child in these vi yeres waxeth bigge to lern doctriue and scyence to be fayre and honest for then he is .xviii. yeres of age ¶ after that commeth april that the earth and the threes is couered in grene and flowers and in euery partye goodes encreaseth habundauntly then commeth the chylde to gather the swete flowers of hardynes but then beware that the colde wyndes and stormes of vyces beate not downe the flowers of good maners that he should bringe man to honour for then
geuen to them which haue no knowledge of thee wherof i am more beholding and humbly bound i yelde thee graces and thankes fourthly lord i knowledge that thou hast geuen me this world and the things that be therin made for my seruice and vse the office the benefite and the dignitie in the which i am for syr i beare your similitude and image which is reputed right worthy and noble wherof humbly i yelde to thee graces and thankes fyfthly lorde thou hast geuen me the skie and his faire ornaments the sunne the moone and the sterres that the daye and night serueth me geuinge brightnesse and lyght without to be recompensed of me wherof i yelde to thee graces and thanks syxtly lorde i knowledge that thou hast made paradyse ready for to geue me where i shall lyue with thee in ioyes without ende if i doe thy will and kepe thy commaundementes and also i knowledge thy other infynite goodnes eche daye to me done by thy bountie the whiche ensigneth me to knowe my god my sauiour and redemer wherefore i humbly geue thankes to thee by these considerations shepherds and simple people contempleth the bountie of god and the benefytes that they receaue of hym and knowe we hym and be we not in great knowledge of hys benefytes in yeldinge thankes and praysynges to hym and recompence of your gooddes in geuinge to poore folkes for his sake for ingratitude is a villayne sinne that much displeaseth god the .vii. and the laste thynge that eche man ought to knowe that is to knowe him selfe for it is the beste meane for to come vnto the knoweledge of god and for to make his saluation so to knowe hym selfe fyrst diuers folke knowe many thinges that know not them selfe to whom should profite more to know them selfe then all things in the world they that know the things of the worlde loueth them seeketh them and kepeth them and kâ—owe not ne loue not ne prayse not ne kepeth not god in likewise for they know hym not what profiteth man to win al the world leeseth himselfe for to be damned better it were for hym to leese all the worlde if it were his if he knew him selfe to be saued shepeherdes say that the nedefull beginninge of hys saluation is to knowe hymselfe and contrarywise ignoraunce of hym selfe is the beginning of dampnation and of all euill that may befall vnto him a question of a master shepherde to a symple shepherde to wete how he knewe hym selfe and he sayd shepherde tell me howe thou knowest thy selfe what arte thou aunswere to me and he sayde i knowe my selfe for i am a christian man a shepherde what is to be a shepherde and he aunswered vnto that thou askest what man is i say that man is a substaunce composed of body and soule the body is mortall and made of earth as beastes be but the soule is made of spirituall matter as aungels be immortall my body is come of abhominable sinne and as a sacke full of durte and fylth and meate for wormes my beginninge was vyle my lyfe is payne laboure feare and in subiection to death and my end shal be woful but my soule is created of god nobly and worthely to hys owne image and semblaunce after the aungels the most fayrest and perfyte of all creatures by baptisme and by fayth is made his daughter hys spouse his heire of his realme that is paradyse for her noblenesse and dignitie ought to be a lady and my body as seruant ought to obey her for reason hath ordeyned and will that it be so and who that doeth otherwise and preferreth his body before his soule â—eseth the vsage of reason and maketh him selfe semblable vnto beastesâ— discendinge from noble dignitie into myserable seruitude of sensualitie by the which it is gouerned so that i knowe my selfe man as to the seconde he demaundeth what thinge it is to be a christian man i aunswere in myne vnderstandinge that to be a christian man is to be baptised or christened and folowe iesus christ of whom we be sayde christians for to be baptised and not to folowe him or to folowe him and not to be baptysed saueth not man and therefore when we receaue baptisme we renounce the deuill and all his pompes and we make promyse for to followe iesu christe when we say we will be baptised and who that kepeth this promyse hath the very name of a christian man and who that kepeth it not is a sinner and a lyer to god and seruaunte to the deuill and is no more christen then a deade man or a payntynge on a wall we say that is a man here demaundeth the maister shepâ—herde in howe manye thynges the christian man ought to folowe iesus christe for to accomplishe the promyse of baptisme the simple shepherd aunswereth i say in .vi. thinges the firste is cleanesse of conscience for there is no thinge more pleasaunte to god then a cleane conscyence and it will be made cleane in two maners one is by baptisme when we receaue it and the other by pacience that is contricion of harte confession of mouth satisfaction of worke and then when we be clean we be pleasaunt to iesu christe which with the water of his mercy clenseth the synners that doth penaunce and maketh them fayre the seconde thinge in which we ought to followe iesu christ is humilitie at the example of him lorde of all the worlde whiche humbled him to take our humanitie and became mortall that was immortall lyue in pouertie with vs â—eate oppropried paynes and finally suffer to be crucified thus the christian man ensuinge hym ought to meeke hym selfe the thirde thinge is to holde and loue truth and specially three truthes the firste truthe is to knowe our selfe for we be mortall and sinnefull and who that dyeth in sinne shal be damned this truth witholdeth sinne and exhorteth the sinner to do penaunce and amende the seconde trueth is of temporall goodes for they be transitory and must be lefte and this truth disprayseth them to desire the heauenly goods that be eternal the thyrde truthe is of god which is the ioye that all christian men ought to desire and this truth draweth the christian man to loue and induseth him to do good workes for to meryte the ioyes of paradyse the fourth thynge wherein euery man ought to followe iesu christe is pacyence in aduersitie and in the spirite of lyfe by penaunce confirminge of oure selfes in the state of iesu christe of whome the lyfe was all in paine and pouertie which he endured for vs the fyfth is in compassion of the poore to the example of iesu chryste that by his mercy healed the poore of all corporall infirmities and the sinners of all ghostly sicknes and we by compassion oughte to geue of our goodes to poore folke and comforte them bodely and ghostly the syxth thing wherein the christian man ought to followe iesu christe is doloure deuotion charitie in contemplacion of the mysteries
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
on the sea pondes and ryuers and as it is sayde aquarius is the house of saturne in which he reioyceth of pegasus that signifyeth the horse of honour a sterre fyxed pisces gouerneth of man the feete and signifyeth a man subtyle wyse and of dyuers colours and hath regyons tabrasen iurgen and all the habitable part that is septentrion and parte of romany and vnder the â—v degree of the sayd signe riseth a sterre that shepards call pegasus that is the horse of honour and the figure in forme of a faire horse they that be borne vnder his constellation shal be honoured amonge great capitayns and lordes when uenus is with it they be loued of great ladyes if the sayde sterre be in the middes of the skye in the discending and pisces is one of the houses of iupiter and sagittarius the other in the which he reioyseth most and the sayde pisces in the .xxvii. degree is the exaltation of uenus of the deuision of the .xii. houses as well in the earth as in the heauens cap. xxxix the heauens and the earth may be deuyded in foure partes by two circles which crosseth directly ouer the two poles and crosseth foure times the equinoctiall line ech of the foure partes deuided into three equally is in all .xii. equall parts as wel in the skye as in the earth which shepherds call houses and be twelue of the which sixe be alwayes aboue the earth and sixe vnder it and these houses moueth not but be alwayes eche in their place and the signes and planets passeth by them always once in .xxiiii. houres three of these houses be from orient to midnight going vnder the earth the first the second and the third wherof the fiâ—st vnder the earth beginnineth at orient named the house of life the seconde house of substance and riches the thirde that finisheth at midnight is the house of fraternitie the fourth that beginneth at midnight comming in occident is named the house of partrimony the fifth folowing is the house of sonnes the sixt finisheth in occident vnder the earth is the house of sicknes the seuenth beginneth in occident on the earth and stretcheth toward midday is the house of mariage the eight is the house of death the ninth finishinge at midday is called the house of fayth of reâ—gion and pilgrimage the tenth beginning at midday comming toward orient is the house of honour and of regalitie the eleuenth after that is the house of true friendes and the twelfth that fynisheth in orient on the earthe is named the house of charitie but this matter is diffycile for shepardes knowledging the nature and propertie of euery of the sayde twelue houses and departeth them lightly and suffyseth of that is sayde with the fygure present thus endeth of the twelue houses qualiter pâ—er crescit in ventre matris sue primo mense crescit cerebrum secundo crescuÌ„t vene tertio quarto habeâ—it omnia meÌ„bra sua sed erit sine anima qinto incipit venere mulum grauabit matrem suam sexto circundabitur pelle ossa crescent septimo vngues crescent octauo crescet cor omnia viscera pretericour nono sciet mater si puer poterit bene nascian non decimo crescit iâ—cur in puero de tunc bene comparebit mulieri si bene eueniet puâ—ro an non que in iâ—core irascat quod quam cito habuit iecur tam cito nascetur vel morietur in quibus partibus corporis hominis sunt spiritus intellectus intellectus dicitur esse in fronte memoria in cerebro ira in felle auaricia in iecore timor in corde halitus in pulmone cogitatio in venis quia splene ridemus selle irascimur corde sapimus iecore amamus quibus quatuor elementis constantibus integrum est animal of the twelue signes which be good or bad to take iourneys by land or by water cap. xxxix aries is good tautus is not so gemini and cancer will make thee glad but beware hardely of leo and uirgo libra for frendship full harde is scorpio sagittary good capricorne peryllous aquary by water good clerkes proueth so for best is pisces and most plenteous how the planets raigne in euery houre ca. xl he that wyll wete howe shepardes know whiche planete raygneth euery houre of the day and the night and which planet is good which is bad ought to know the planette of the day seke therfore the firste temporal houre of the sonne rysynge that day is for the sayde planet the seconde houre is for the planet ensuynhe the thyrde for the other as they byn here fygured by ordre and it behoueth to go from sol to uenus mercury luna them come ageyne to saturne vnto xii that is the houre before the son goynge downe and incontinent after the son is downe begynneth the fyrste houre of the nyght that is for the .xiii. planet the seconde houre of the nyght for the xiiii so vnto xii houres for the nyghte that is the nexte houre before the sonne rysynge and come directly fallyng vpon the xxiiii planet that is next before that of the day folowynge and thus the day hath xii houres and the nyght xii also the whych be temporal houres different to the houres of the clockes the which be artificials shepardes sayd that saturne and mars be euyll planettes iupiter and uenus good sol and luna halfe good and halfe euyll the parey toward a good planet is good and the party towarde the euyl planet is nought mercury conioyned with a good planette is good and with an euyll planet he is nought and they vnderstande this as to â—he inflicences good or euyll that bin of the sayde planetes there folowynge the houres of the planets ben different to them of clockes for the houres of clockes ben egall at all tymes eche of .lx. minutes but they of the planets wheÌ„ the dayes and the nightes be egall that the sonne is in one of the equinocces they be egal but as sone as the dayes lengtheneth or shortneth so dothe the natural houres by this it is conuenient alway for the day to haue â—ii teÌ„poral houres the nyght also and when the dayes be long the houres longe and when the dayes ben short and the houres short in lykewise is the night and neuerthelesse an houre of the day and an houre of the night together haue vi score minutes as many as two houres artyficialles for that the one leueth the other taketh and take we our planets fro the sonne rysing not before vnto the sonne goyng downe and all the remenaunt is nyght example of that which is abouesayd in deceÌ„ber the dayes haue but .viii. houres artyficiall â—es of clockes and they bene xii teÌ„porals let the viii houres artificialles be deuided in xii egall partes and it shal be xii tymes xl minuts and euery partie shal be a temporall houre that shal be of .xl. minutes and no mo thus
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
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