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
and clense hys conscyence of 〈◊〉 his sinnes laboure by holy meditacions and sowe vertues anâ— good operations for to gether fruite of euerlastinge lyfe ¶ then sythe that here before hathe byn spoken of vyces rudely and lyghtâ—â— now it behoueth hereafter to speake of vertues in the thirde parte of this prâ—â—sente boke the whiche shal be as a lyttle garden pleasaunte full of trees anâ— floures in the which the conteÌ„platyue person may sport and play by gooâ— ensignementes gather sundry vertues and edifye hym selfe in good exercyse wherwith his soule shal be enorned and ordeyned afore his spouse iesu chriâ—â— when he shall come to vysyte and dwell with him in the begynnynge of thâ—â— whiche partie shal be the orayson domynicall of our lorde with the declarâ—â—tyon the better to vnderstande it and the sayde partye shall conteyne vi paâ—â—ties the first partie shal be the declaration of the sayde prayer the second of the salutacion angelyke that gabriell made to mary when she conceaueâ— her chylde iesus the iii. shal be of the xii articles of oure faythe the iiii shal be of the x. commaundementes of the lawe the fyfth shal be of the fielde of vertues for the first ye ought to know that by the oraison of our lord that is the pater noster when we saye it we demaunde of god suffysaunce of all thinges necessaay for to salute helpe of our soules of our bodies not only for vs but for all other and for all this cause we ought to haue the sayde orayson in great coÌ„teÌ„placion say it with great devotioÌ„ vnto god and vnto yonge people it shuld betaught sayde to them for though they vnderstande it not yet it profyteth theÌ„ to haue the kyngedome of heuen and they say it in perfyte loue charitie in the pater noster we aske vii peticions by eche peticion we may vnderstande vii other thinges as the vii sacramentes of holy church the vii gyftes of the holy ghoste the vii armures of iustyce spirituall the vii vertues princypall that we shoulde exercyse the seuen workes of mercy bodely the vii workes of mercy ghostly the vii deadlye sinnes that we shulde drede the declaration is this our father that art in heauen thy name be made holy in his peticion we aske of god our father to be his sonnes for otherwyse we can not be called his sonnes nor be our father that his name may be made by vs more holyer then any other thinge wherfore we receaue the sacrament of baptisme without that maÌ„ may not be made the sonne of god to receaue the vertue of meknesse against pryde and theÌ„ to clothe the naked helpe the nedy both bodely ghostly the ii is thy kyngdome come to vs is this peticion in so much thy name of god may not be perfitely halowed of vs in this worlde we aske his realme in the whiche perfitely we shal halowe it for to that kyngdom we be very heirs this peticion is the sacrament of priesthod by the which we are taught to good workes the gift of the holy-ghost is the gift of vnderstanding for to vnderstand desyre the kyngdome of heauen and we arme vs wyth the helme of largenes ageinst coueteous the iii. peticion is thy wil be done in the earth as it is in heauen for it is the faythfull will of god that his wyll shulde be fulfylled that is his coÌ„maundemeÌ„t by this peticion we make obeysauÌ„ce to god in our hertes when we desyre to do his will. by this is vnderstande the sacrament of mariage by the which we auoyde fornication and the gifte af counsell of the holy ghost for to order our obeysance veritably and so we arme vs with the armoure of saluation ageinst enuye the fourthe peticion is our dayely breade gyue vs this day here we aske of god to be susteyned with materiall breade for our bodyes and spiritual bread for our soules that is the bread of lyfe the body of iesu christ the whiche we receaue by faith in mynde of hys passion the ghyft of the holy ghost is strength to be faithfull in oure beliefe take we the sworde of pacience ageynst the synne of yre and vysyte the sycke men bodely and vse vertue of temperaunce ageynst wrathe the fyfte petyâ—ion is forgeue vs oure sinnes as we forgyue all men for trust well he that wyll not forgyue for the loue of godde god wil neuer forgyue hym hys sinnes and these .iii. peticions folowinge we aske of god to be delyuered from al euyll as of the sinne that we haue done deadely by these we aske of god to be assoyled and to gyue vs pardon by his mercye by the whiche we vnderstande the sacrament of penaunce forgyuenisse of sinne the holy ghostes gifte is scyence for to vnderstande the workes of mercy and to escapt synne and so clothe vs with lightnes ageinst couetyse and comforte pore prysoners and gyue good councell to them that aske and nede it and take the vertue of fayth ageynst couetyse the vi peticion is suffre vs not to be ouercome in temptacion by the seconde euyl that is not done but it maye happen we fall by the waye of temptacion here we aske of god to be stedfaste in the fayth that we may gladly do good workes in the vertue of hope and strength to do good dedes withstande temptacion to the which profyteth to vs the sacrament of confirmation whiche giueth to vs the knowledge of god by the vertue of veritie the gift of the holy ghost and so take we the spere of sobernesse ageinst glotony and comforte pilgrimes by vertue of hope the vii peticion is to deliuer vs frome all euyll amen the thirde euill is euyll of peyne that sinners maye haue yf they serue not god by this peticion we aske that we may be delyuered from all peynes and saued in paradyce vnto this say we all amen by these we aske so it be done as we desyre by the whiche we receaue the sacrament of the later anoyntynge that gyueth vs the sure way of saluation the gift of the holy ghoste is drede of iudgementes of god and gyrde vs with the gyrdle of chastitie ageynst lechery and burye we them that be deade bodely and praye for our enemies ghostly get we in vs the vertue of charitie and eschewe the sinne of lechery ¶ thus endeth the salutary scyence and garden of vertues ¶ and hereafter foloweth an other declaration of the pater noster capitulo .x. our father ryght merueylous in his creation swete and louinge ryche of al goods that byn in heauen myrrour of trinitie crowne of iocunditie and tresure of felicitie holy be thy name swete as hony in our mouth thou arte the melodyous harpe that causeth deuocion to sownde in our eares and to haue it continually by the desyre of our hartes thy realme come to vs in the whiche we shal be euer in ioy and rest without trouble and
grace of god the seconde coniecture that sheweth in lykewyse to be in the grace of god is when we be more prompt and ready to good obseruinge and keeping the commaundementes of godde and doe all good workes that we shoulde haue accustomed the third coniecture is when we heare gladly the worde of god as sermons and good counsaylers for our saluation the fourth when we be sory and contrite at our hart to haue commysed and done any sinne the fifth is when with good purpose and wyll of our selues we perseuer to kepe vs from sinne in tyme to come these coniectures be they wherby shepherds and lay people know if they be in his grace or not as muche as in them is possible to knowe the .vi. thinge that euery man ought to knowe is god for all men ought to knowe god for to accomplyshe his wil and commaundement by the which he would be loued with all thy harte with all thy soule and wyth all the force that we haue whyche we may not do if we knowe hym not then who that would loue godde ought to knowe him and the more that they know him the more they loue him wherfore hereafter shall be sayde howe shepherds and simple people doth knowe hym shepherdes and simple people for to haue knowledge of god of theyr possibilitie consyderinge three thinges the firste is that they consyder the ryght great ryches of god his puissaunce his soueraygne dignitie hys soueraygne noblesse his soueraygne ioy and blysse the seconde is for they consyder the right noble ryght greâ—t and marueylous operations and workes of our lord god and the thirde consideration is for they consider the innumerable benefites that they haue receued of god and that continually euery day they receaue of him and by these considerations they come to his cognysance and knowledge fyrst to know god shepherdes and lay people consydereth his great riches plenteous habundaunce of the goodnes that he hath for all the treasures and rychesse of heauen and of the earth be his and all goodnesse he hath made of the which he is fountayne creatour and mayster and distributeth them largely vnto euery creature and he hath no neede of any other wherefore it behoueth to say that he is right rich secondly he is right puissaunt for by his greate puissaunce he hath made heauen earth and the sea with all thinges conteyning vnto them and might vndo them if that it were his will vnto the which puissaunce all other be subiect and trembleth before him for his great excellency and who that woulde consider euery worke of god should finde inough to maruell on by the firste of these considerations god is knowen to be right rich by giftes that he geueth to his friendes and by the seconde he is knowen right puissaunt for to venge him on his enemies thirdly he is soueraignely worthy for all the thinges of heauen and of earth oweth him honoure and reuerence as to their creatour and hym that made them as we se children honour father and mother of whom they be discended by a generation and all thinges be discended of god by a creation to whome ought to be giuen great reuerence and he is so worthy fourthly he is soueraignely noble for who that is soueraignely rich puissaunt and worthy him behoueth to be soueraignely noble but none other but god hath riches puissaunce and dignitie as he hath wherefore of such nobles ought to be sayde that he is righte noble fifthly he hath soueraigne ioye for he that is riche puissaunte worthy and right noble is not withoute soueraigne ioye and this ioye is full of all goodnes and ought to be our felicitie to the which we hope to come that is to knowe and see god in his soueraigne ioy and gladnes for to haue with him eternal ioy that euer shal dure and this is the first consideration of god that shepherdes and other simple people ought to haue secondly for to know god considering his great noblesse and maruelous workes the bountie and the beauty of the things that he hath made for it is commonly sayd one may know the workman by his worke knowledge we then the worke of god and knowledge we that his beautie and bountie shineth in the operations that he hath made which if they be fayre and good the workman that hath made them must nedes be faire and good without comparison more then any thinge that he hath made be it considered of the heauens and the thinges therein set what noble and marueylous worke howe may one consider their excellence and bountie be it considered also as we may of the earth the right noble and marueylous workes of god the golde the siluer and all maner of metalles and precious stones in it the fruites that it beareth the trees the beastes that it susteyneth and of the bountie that it norisheth be it in likewise considered of the sea the riuers and the fishe nourished in them the wether the elementes the ayre the windes and the birdes that flyeth in them and all the vsage and seruyce of man and consider the workeman that of his puissaunce hath all made and by his sapience hath righte well ordered his workes and gouerneth them by his great bountie and by this maner we may knowe god as shepeherdes and simple folkes in consideringe his workes thirdely for to knowe god consider the great benefites that we receaue daily of him whiche may not be numbred for their greate multitude nor spoken of for their noblenesse and dignitie al be it in their hartes be vi principally noted for the which an other shepeherde geniuge praysing to god sayde in this maner lorde god i knowe that thou haste endued me with thy infinite benefites by thy great bountie first the benefite of my creation by the whiche thou made me a reasonable man vnto thy image and similytude geuynge me body and soule and rayment for to clothe me lorde thou haste geuen me my wittes of nature vnderstandinge for to gouerne my lyfe my healthâ— my beauty my strength and my scyence for to get my lyuynge honestly i yelde to thee graces and greate thankes secondely lorde i knowe the goodnes of my redemption how by thy misericordious pitie thou bought me dearely by the affection of thy moste precious bloude peynes and torments that for me thou hast suffered and finally endured death thou hast geuen me thy bodye thy soule and thy lyfe for to kepe me from dampnation wherefore humbly i yelde to thee graces and great thankes thirdely lorde i know the goodnes of my vocation how of thy great grace thou hast called me againe for to enheryte thy eternall benediction and also thou haste geuen vnto me fayth and knowledge of thine owne selfe as baptisme and all the other sacramentes that none entendement may comprise their noblesse and dignitie and that so many times hath pardoned me of my sinnes lorde i knowe that this is to me a singuler gifte that thou hast not
when thou art olde no wordely ioye lasteth but a whyle ¶ dyne not at morowe before thyne appetyte clere ayre and walkinge maketh good dygestion betwene meles drynke not for no farwarde delyte but thyrst or trauayle gyue the occasion ouer salt meate doth great oppression th feble stomakes when they can not refrayne fro thynge contrary to theyr complexion of gredy handes the stomake hath greate peyne ¶ thus in two thynges standeth all thy welth of soule and body who lyft them sue moderate fode gyueth to man his health and all surfettes then he doth eschewe and charitie to soule is dewe this receyte bought is of no potycary of mayster anthony ne of mayster hewe to all indifferent ryches dyetary ¶ nescio quo ceto lenta papauere dormit mens que creatorem nescit iniqua suum en iterum toto lingua crucifigitur orbe en iterum patitur dira flagella deus factorem factura suum stimulante tyrannâ— delictis factis desetit orba fuis inde fames venit inde discordia regum inde cananeis predatibusque sumus inde premit gladius carnalis spiritualem et vice versa spiritualis cum hinc fubito atropos predatrix occupatartus nec sinit vt dolcat penite atque miser iure vides igitur quam recta ligamina nectit immundus mundus hec duo verbo simul ¶ thus endeth the physycke and regement of health of shepardes and foloweth theyr astrology capitulo .xxxi. celum celi domine terram autem dedit filius hominum non mortui laudabunt te domineâ—neque omnes qui descendunt in infernum sed nos qui viâ—imus benediximus domino quoniam videbimus celos tuosopera digitorum tuorum lunam stellas que tu fundastâ—â— quia subiecisti omnia sub pedibus nostris 〈◊〉 boues vniuersas in super pecora campi voluâ—â— cres celi pisces maris qui perambulane semitas maris domine dominus noster quam admirabiâ—â— est nomen tuuâ— in vniuersa terra who that wyll as shepardes that kepeth shepe in the fyeldes without knowynge any letter saue onely by some fygures that they make in lyttle tables of wodde haue knowledge of the mouynges and proprfeties of the heauens and dyuers other thynges conteyned in this presente composte and kalender of shepardes the which is extracte and composed out of theyr kalenders and put in letter so that eche maye compryse and knowe as they the thinges aboue sayde fyrste one ought to knowe what the figure is the disposition of the world the nombre ordre of the elementes and the mouinges of the skies aperteyneth to be knowen of euery man of free condicion and noble engin for it is a fayre thinge delectable profitable and honest and therwith it is necessary to haue diuers other knowleges in especiall for the astrology of shepardes whiche sheweth how the worlde is rounde as a ball and after wyse men say there is nothing so round as it for it is rounder then any thinge artyfycyall and more ouer in this worlde we se nothinge ne neuer shal that is so iusâ—e egally rounde as it selfe is and is composed of the heauen and the foure elementes in v. principal parties after that a person ought to knowe that the earth is in the myddes of the worlde for it is the heuyest element upon the earth is the water or the sea but it couereth not al the earth to th ende that men and beastes may lyue therin the partie that is vncouered is called the face of the earth for it is as the face of man alwayes vncouered and the parte that is couered with water is as the body of man that is clothed hidde on the water is the ayre that encloseth the earth and the water and is deuyded in three regions one is lowe where as en habiteth beastes byrdes an other meane where as bin the cloudes the whiche make the impressions as lightninghes thonders and other is alway colde the thirde is the hyeste where as is neyther winde ne rayne nor tempest nor other impression ther be some mountaines that atteyneth vnto it as is olimpus that recheth the hyest region of the ayre and the element of fyre mounteth vnto the skie the elementes susteyneth the skies as the pyllers or beames susteyneth a house of such mountaynes is one in affryke named athlas after that is the element of fyre that is neyther â—â—ambe ne coles but is pure inuisible for the great bryghtenes for of so much as the water is more clere lyght then the earth the ayre more clere light then the water of so muche the fyre is more clere lyght and fayrer then the ayre and the skies in equypoâ—ent bin clerer lyghter fayrer then the fyre the which tourneth with the moâ—inges of the heauens and the next region of the ayre also in the which is engendred câ—nâ—câ—â—s that bin called sterres for that they bin shyninge moueth as the sterres after the sayinge of some shephardes the fyre is inuysible for his subtilitie and not for his clerenes for of as much as a thing is more cler of â—o much it is the more vysible for we se the skies wel but not the fyre for it is ouer much more subtyl then the ayre that is inuisible for the same cause the earth and the water bin thycke and therfore they bin vysyble the skies byn neyther properley heauy ne lyght harde ne softe clere ne darke hotte ne colde swete ne soure colour ne sowne ne such other qualities saue that they bin hot in vertue for they may cause heate here deâ—ethe by theyr lightes mouynges and influeuces byn improprely harde for they maye not be denyded ne broken and also they byn improprely colours of lyghte in some parties and byn thycke as bin the parties of the sterres in the which there maye no starre ne other partie be adusted and put to nor none maye be demynyshed ne taken away and they may neyther encrease ne ware lesse or be of other fygure then rounde ne they may not chaunge enpayre ne waxe olde ne be corrumped ne altered but in lyght onely as in tyme of the eclyps of the son and moone ne they may not rest and stande styll ne tourne any otherwyse later ne sooner in partye ne in all ne behaue them otherwise then after their common courseâ— but by miracle diuine and therfore the sterres and skies byn of another nature then the elementes and the thinges of them composed the whiche byn transmutable and corruptable the elementes and all thinges of them composed bin enclosed within the fyrst skie as the yolke of an egge is enclosed wythin the whyte and the fyrst skie is enclosed of the seconde and the seconde in the thyrde and the thirde in the fourth so of the other the first sky nexte the elementes is the skie of the mone next is the skie of mercury and nexte it the skie of uenus then is the skie of the
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