longe signifyeth rudenesse harde engyne and lechery the beeteled browes signifyeth malyce crueltie lechery and enuye and when the browes byn thinne it signifyeth subtill engine wytte and faythâ—ulnesse hollowe eyen and hangynge browes signifyeth a person full of euill sayinge of euill thought a great drinker and commonly applyeth his minde to malice a lyttle shorte vysage and a small necke a little sclender nose signifyeth a person of greate hearte hasty and yrefull a longe nose and hye by nature sygnyfyeth prowesse and hardinesse a short reysed nose signifieth hasâ—ynes lechery hardynesse and an vndertaker a hooked nose that boweth to the vpper lippe signifyeth malyce deceyte vntruth and letherye a great nose aâ—â—â—ye in the middes signifyeth a wise man and well spoken a great nose wyth wyde nosethrilles sygnifyeth glotony and yre a red face and shorte signifieth a person full of ryot debate and disloyall a vysage neyther to shorâ—e ne to longe â—â—d that is not ouer fat with good coloure betokeneth a man â—â—â—â—â—able aâ—â—able wise witty seruyceable debonayre and wel ordered in all his workes a â—â—t â—isage and full of redde fleshe signifyeth glotony negligence rudenes of wit and vnderstanding a sclender face and somewhat longe signifyeth a 〈◊〉 well aduysed in all his workes by good measure a lyttle shorte vysage of yelowe coloure signifyeth a person deceauinge vntrue malycious and full oâ— harme a vysage longe and fayre sygnifyeth a man hote dysloyall spyâ—â—â—â—ll and full of yre and crueltie they that haue theyr mouth greate and wyde â—â—gnifyeth yre and hardynesse a lyttle mouth sygnifyeth melancholy heauinesse harde wytte and euyll thought he that hath great lyppes hath a token of rudenesse and defaute of wytte thinne lippes signifyeth lickerousnesse and leasinges teeth euen set and thinne betokeneth a true louer lecherous and of good complection longe teeth and greate signifyeth hastynesse and yre longe eares signifyeth follye but it is a sygne of good memory little eares signifyeth lechery and theft a person that hath a good voyce well soundinge is hardy wyse and well spoken a meane voyce that is not small ne to great signifyeth wytte purueyance truthe and ryghtwysenesse a man that speaketh hastely is of value a great voyce in a woman is an euill sygne a softe voyce signifyeth a person full of enuy of suspection and leasiâ—ges and ouer-small voyce sygnifyeth great harte and follye greate voyce signifyeth â—astynes and yre a man that styrteth alway when he speaketh and changeth voyce is enuyous nyce dronkelewe and euill condicioned a person that spâ—â—â—th attemperately withoute mouinge is of perfyte vnderstandinge of gooâ—â—â—â—dycion and of good counsell a man with a rouse vysage rennynge eyeâ—â—â— yelowe teeth is of little truth a traytour and hath astynkynge breath a person wyth a longe sclender necke is cruell wythout pittie hasty and braynlesse a person with a shorte necke is full of fraude barate of deceptionâ— of malyce and none ought to trust in him a person that hath a longe thycke neckâ— signifieth glotony force and great lechery a manly woman that is great and rudely membred is by nature melancholious variaunt and lecherous a person that hath a great longe belly signifyeth small wytte pryde and lecherye a lyttle belly and large feete sygnifyeth good vnderstandinge good counsell and true a person hauinge large feete hye and courbed shoulders signifyeth prowesse hardynesse hasâ—ynesse truth and wyt shoulders sharpe and long betokeâ—eth trechery vntrueth barate and vnnaturall when the armes byn so long that they may stretch to the ioynt of the knee it is a token of prowesse largesse trueth honoure good wytte and vnderstandynge when the armes bynâ—st oâ—te it is a sygne of ignoraunce of euyll nature and a person that loueth debate longe handes and sclender fingers signifyeth subtilitie and a person that hath desyre to knowe dyuers thinges small handes and shorte thycke fyngers betokeneth folly and lyghtnes of courage thicke and large handes and bygge signifieth force hastinesseâ— hardinesse and wit. clere and shyning nayles of good coloure sygnifyeth wytte and increase of honoure nayles full of whyte spottes and tyueled signifyeth a person auaryciousâ— lecherous proude and of great harte ful of wyt and malyce the fote thicke full of flesh signifyeth a person outragyous vygoryous and of lyttle wytte smal â—eete and lyght signifyeth hardenes of vnderstandinge and lyttle trouthe feete flatte and shorte signifyeth an anguyss hous person of smal wisedome and vncurteyse a person that goeth a great pace is greate of â—arte and dispytefull a person that maketh small steppes and thycke is suspicionous full of enuy and euill wyl a person that hath a small flatte foote and casteth as childe signifyeth hardines and wytte but the sayde person hath dyuers thoughtes a person that hath softe â—â—eshe to colde ne to hotte signifyeth a well disposed person of good vnderstandinge and subtill wytte full of truthe and encreasinge of honoure a person that laugheth gladly and hath greene eyen is debonayre of good wytte true wyse and lecherous a person that laugheth fayntly is slouthfull melancholious suspectionous malycious and subtyle ¶ shepardes saye for that there byn dyuers sygnes in a man and woman and that they be sometime contrary one to the other one ought to iudge most commonly after the signes in the visage and firste of the eyen for they be most true and prouable and they say that god ne formed creature for to inhabite the world wyser then man for there is no condition ne maner in a beaste but that it is founde comprehended in man naturally a man is hardy as the lyon true and worthy as the oxe large and liberall as the cock auaricious as the dog hard and aspre as the hart debonayre true as the turtle malycious as the leoparde preuy and tame as the doue dolerous and guilefull as the foxe simple and debonayre as the lambe shrewde as the ape light as the horse soft and piteable as the beare dere and precious as the oliphant good holesome as the unicorne vyle slouthfull as the asse fayre and proude as the pecocke glotonous as the wolfe enuyous as the bytch debel inobedient as the nightingale humble as the pygeon fel and folish as the oystrich profytable as the pysmare dyssolute and vagabunde as the gote spytefull as the fesaunt soft and meke as the chekin mouable and varying as the fish. lecherous as the bore stronge and puissant as the camell traytor as the mule. aduised as the mouse reasonable as an aungell and therfore he is talled the litle world for he participeth of all or he is called all creatures for as it is sayd he participeth and hath condicion of all creatures shepardes practyse their quadrant of the night as ye see by the figure hereafter capitulo .xliii. by this fyguce hereafter one maye knowe the houres by nighte as foloweth let be knowen the sterre that we â—al the pomell of the skye right vnder is the sommer at the houre of midnight the place on the earth agaynst
when they wene to be better for their goods or weneth to be worse without them to be ashamed that they lacke riches in their nede for pompes delighting him to haue a great houshold reioysing them in the fair shape of their bodies or in new fashion or multitude of his clothes for honours wheÌ„ thei desire to be honored with others good willing to be honored and dread or to the end it may be said that they be mighty the third braunch of pride glad of euill doing declaring their sinnes for to be praysed of cursed and vnhappy people or for to shew that thei be prompt to euil doing delighting in recordation of his euill dedes being glad that they be euill for that they loue the frendship of the world or for they dout not the righteousnes of god or els they loue not god with their hart to haue no shame of euyll doing for they know not which is vertue ne vice nor to amend themselues be not willing for to be sene gladly when he doth euill the fourth braunch of pride bosting of sinne praysing thy selfe openly before all folkes or few or secretly before one or by himselfe seking occasion for to be praysed onely in shewing theÌ„ selfe better then they be couering their euils that they be not seene telling their good dedes that they may be knowen hiding their sinnes that they apere not great wâ—ening that they be wise and be not to be great in iudgement with him selfe onely dispraising the vnderstandinge of other presuming their owne vertue the grace of god. the .v. braunch of pride inobedience openly again-saying dispraysinge his maister or theÌ„ that be aboue him dispraysing the merites that come of obedience desyring to be such that he may gaynesay other doing vnduly all that they ought to do wheÌ„ negligeÌ„tly thy do that that thy ought to do or when they do it otherwyse then apperteyneth or for to let domage and to haue profite for to require grace importunate when they haue custome in sinne fall oft therin enuiously and frowardly asking grace for it insaciatly perseuering without amending the .vi. braunch of pride disdayne dispraysing other for their ignorance and fault of vnderstanding for their pouertie and scarsenes of riches for their sicknes and deâ—â—ute of members preferringe themselues before other shewing him selfe conning in some workes in praysing their dedes disprayse them of other in considering of lesse then he exalt himselfe dispraysing other lesse then himselfe that will compare themselfe for riches or science or they which be almost as great as he or which in things abouesaid are aboue him the .vii. branch of pride to tempt god. desiring to sinnefull liuing for they consider but sensible thinges for they will not beleue things that they see not to iudge thinges to come or they happen to expose them selfe in perill to beleue them selfe that god should deliuer them or to disprayse and die in such daungerous perill or beleue in destenies that otherwise it may not be not helping them selues fro perill for they will vse no reason for to helpe themselfe for they wil vse their owne folly without counsell for they be to slouthfull not willing to labour the viii braunch of pride excesse to go before thy betters vnworthely usurping the might that they ought not to haue exceding the power to them committed or giuen treating them euill that be vnder their puissance to absteine theÌ„ ouer much for they ben lesse worthy in such authoritie for they are to cruel to them that be subiect to make himself hated may profite by faire spech to oppresse the poore men or seruaunts by might or riches of his frendes for violence that the soueraignes may do for the riches or great goods that they haâ—e the .ix. branch of pride dispraysing putting his soule in perill being in deadly sinne without repenting him being in sinne and care not for to know it or to vnderstande it and reioyce of it caring not for things to come not beleuing the life to come for the good people beleuing the life to come but not stedfastly or to beleue it well and not amende their liues prefer the body to the soule being diligeâ—t to the body negligent to the soule desiring temporall goodes and not spirituall nourishing continually the flesh in delytes the .x. branch of pride false goodnes unrightful to be dispraysed for his presumptions arrogance and pride for his vaineglory vaunting and praysing or for to shew to liue of auantage uniustly willing to be praysed when they delite in worldly louings when they haue dread for to be dispraysed for to desire to be honored without cause to do good in an euil intent for ignorance when they beleue not to do good wickedly do good in hope that it shal turne to euil fraudulently doing it for to deceaue other the .xi. branch of pride hardnes being vnkind in their dedes to be impitious ond not proue the truth by entreating ouer straightly the rightful things traueling more then of right them that be iust to be fierce ouer cruell when there is none affection ne loue vnto other to finde new maners to do euill to haue no shame to do crueltie importunitie when one desireth a thing euer continually or when one is ouer hasty to haue his duty or to be ouer enuious in asking it the .xii. braunch of pride presumption beleue no man but them selfe in gainsaying alway in the dedes of other not beleuing that other then do good for god for his owne dedes to be content of him selfe speaking of high thinges exalting him selfe and shewing that he is great to contrary his neighbours or other such in blaspheming god and holy saintes beleue more in himselfe then he should do when any will not know their owne defautes when any disprayseth the fautes of other undertaking to come to that they may not the â—iii branch of pride rebellion hard them self in fighting that may not suffer paciently to be smitten to grudge against the will of god for to be smitten blaspheme god and his saintes resist to god. to let any good to be done not to helpe to do good when they may or to be sory that any body should do good to vpholde euill for to do â—inne more liberally for familiarity that they haue to him y sinneth or that this sinne that they defende the .xiiii. branch of pride obstinacion by fasting will not heare their betters to teach them good ne to do therafter ne mendeth them not wilfully to do euill for to be mended not willing to forsake euill doing for they will not leaue their euill custome or els they geue not them to do good or that they reioyce them in euill doing to be hardened in euill to do against things that are doutfull to beleue that thing good that is not to geue themselues to euill without remedy the .xv. branch of pride sinne wittingly sinning deadly by presumption or vnderstanding to do euill or by ignorance that
muche lyinge vppon the brest pepper anger all fyred meates and all thynge rosted lechery muche wakynge to muche rest muche drynke muche thyrst much runnynge smoke of ensence olde chese heate or colde all thynges that byn soure is nought for the throte ¶ good for the harte ¶ saffron borage laughynge ioye muske cloues galynggale nutmygges the red rose the vyolet suger maces before all other thynges ¶ euyll for the harte ¶ beanes peson lekes garlyke onions heuenesse anger drede to much busynes trauayle to drinke colde water after laboure euyll tydynges ¶ good for the stomake ¶ red myntes red roses commyn suger sage wormewod calamyte to vomet euery quarter once great hunger euery daye to stande after meate and ofte wakynge after meles euery colde thynge galyngale nutmygges vyneger peper mesurable slepe ¶ euyll for the stomake ¶ all sweete thynges for they make the hom ake to swell nuttes olde chese mylke hony mary of bones that be not wel so den to eate or thou be an hungred to eat many sortes of meates at one sitting to drinke or thou be a thirste to eate breade that is not wel baken and al rawe fleshe stynken heuynes and drede thought ouer great trauayle stowpynge fallynge al fryde meates to much bathynge after meate to much castynge eate when thou art ouer hotte eyther of feuer or trauayle all mylke of beastes is euyl saue of gotes ¶ for ache of the wombe ¶ take fansy rewe and sothernewod and eate it with salte fâ—stynge wheÌ„ thou arte afret and it wil do it away ¶ for to restore the lyuer ¶ take a quantite of wilde tansey and stampe it and drinke it with wyne or ale .ix. dayes or more and he shal amende ¶ for fatnesse about a mans harte take the iuyce of fenell and hony and sethe them bothe together til that it be harde and eate it at euen and morne and it shal auoyde soone ¶ for hardenes of the wombe ¶ take two sponefull of the iuyce of yuy leaues drinke therof thre tymes on the day and thou shalt be hole ¶ for winde in the stomake ¶ take commin and bete it to pouder and mingle it with redde wyne and drinke it last at nyght three dayes and he shal be hole ¶ for the dropsy ¶ take thycke wede clythâ—rs ale and otemele and make potage therwyth vse it ix dayes and euery day freshe and he shal be hole ¶ a good drinke for the pestylence ¶ for the pestylence take and washe cleene a lyllyrote and boyle it in whyte wyne tyll the one halfe he wasted and then gyue it the sâ—eâ—e to drinke and he shall breke out full of bladders as he were brent or scalded with hotte water then they wyll dry and the person waxe hole ¶ here after foloweth the iiii elementes and the foure complexions of man and howe and in what time they raygne in man cap. xxix ayre fyre earth and water the xxiiii houres of the daye the nyght ruleth sanguine colerike melancolike flumatike sixe houres after mydnight bludde hath the maistry in the vi houres aforenoone coller raigneth and vi houres afternoone raigneth melancoly and vi houres afore midnyght raigneth the flumatike ¶ thus endeth the iiii elementes and the foure complexions of man ¶ here foloweth the gouernance of health ca. xxx vuho wyll be hole kepe hymself fro sickenes and rysest the stroke of pestylence let hym be glad and voyde all heuynesse flee wycked ayres eschewe the presence of infecte places causynge the vyolence drynkinge good wynes of holsoÌ„ meatestake smell swete thynges and for thy defence walke in cleane ayre and eschewe the mystys blacke ¶ with voyde stomackeâ— outwarde the not dresse rysynge vp early with fyre haue sustence delyte in gardbas for the great swetenesse to be well cladde do thy deligence kepe well thy selfe from inconuenience in stewes ne bathes no seiourne thou make openynge of the pores this doth great offence walke in cleane ayre and eschew the mystes blacke ¶ eate no rawe fleshe for no gredynes and from fruyte kepe thyne abstynence pullettes and chyckyns for theyr tendernesse eate thou with sauce spare for none expence uergious vineger and the influence of holsome spicies i dare vndertake the morowe flepe called golden in sentence great helpeth ageynst the mystes blacke ¶ for health of body couer fro colde they heade eate no rawe meates take good hede her to drynke holsome wyne fede thee on lyght breade with an appetyte ryse from thy meate also with women aged fleshely haue not to do upon thy slepe drynke not of the cuppe glad towarde bedde at morowe bothe two and vse neuer late for to suppe ¶ and yf it so be that leches to thee fayle then take good hede to vse thynges threâ— temporate dyete temporate trauayle not malicyous for none aduersitie meke in trouble glad in pouertie ryche with lyttle content wyth suffysaunce xiiii xxiiii xiiii xvn xxi xxv neuer grudgynge mery lyke thy degree if physycke lacke make this thy gouernaunce ¶ to euery tale sone gyue thou no credence be not to hasty ne so daynely vengeable to poore folke do thou no vyolence curteyse of language of fedynge mesurable on sundry meate not gredy at the table in fedynge gentle prudent in dalyaunce close of tounge of worde not deceyuable to say the best set alway they pleasaunce ¶ haue in hate monthes that byn double suffre at thy table no detraction haue despyte of fok that make trouble of false rauenoures and adulation within thy place suffre no deuysion with thy householde it shall cause encrease of al welfare prosperitie and â—oyson with thy neyghboures lyue in rest and peace ¶ be clenly cladde after thy estaty passe not thy bondes kepe thy promesse blyue with three folke be not at debate fyrst with thy better beware for to sâ—ryue ageynst thy felowe no querell to contryue with thy subiecte to stryue it were shame wherfore i councell pursure all thy lyfe to lyue in peace and get thee a good name ¶ fyre at morowe and towarde bed at eue agaynst mystes blacke and ayre of pestylence betyme at serâ—is thou shalt the better cheue fyrst at thy rysyâ—ge to do god reuereâ—ce uysyte the poore with entyer dylygence on all nedy haue compassion and god shall sende grace and influence thee tho encrease and thy possession ¶ suffre no surfytes in thy house at nyght ware of suppers and great excesse of noddynge heades and candellyght i viii xiiii of sâ—outh at morowe and flombrynge idlenesse which of all vyces is chiefe proteresse uoyde all dronckenesse lyeres and lechoures of all vnthryfty exyle the maystresse that is to say dyce playes and hasardoures ¶ after meate beware make not to longe slepe heade foote and stomake preserue aye from colde be not to pensyfe of thought take no kepe after thy rent gouerne thy houshoulde suffre in tyme in thy ryght beholde swere none other no man to begyle in youth be lusty and sad
in thinking euill dolerous cogitations how they may hurt any secretly that imputeth his dede vnto other how doing euill they may be said good detestable thought how they may do euill how doing euill they may perseuer how they may resist to the good the .ii. branch of slouth anoy of welth to sinne by custome for that other sinneth in likewise for the custome is so for to do for there is none that reproueth the euill doing sinning by malice when any loueth euill and doth accomplish it when any loueth the good and doth it not when any hateth the good and loueth the euill or by desire not to loue it when any doth good against his will when any reioyceth not in doing good when it displeaseth them not if they do euill the .iii. branch of slouth redines to yll by constance in leauing the good which they know changing oft times their purpose and counsell weke in aduersitie reyse himselfe in prosperitie by pusillanimitie withdrawing him from the good mistrusting in the grace of god fearing to begin any good thing by curiositie seking new thinges and vnprofitable pleasantly to heare tales and fables seeking new tidings by his owne will. the .iiii. branch of slouth pusillanimitie drede where they ought not dreadiug that which is to come is no domage leasing the spirituall goods for the temporall if temporall aduersitie seeme ouer greuous drede more then they should making great sorow for that thou hast lost sorowing that they haue which they desire making sorow if any thing hap against thy will drede them that they should not as detractours when thou liuest iustly as defending the euill for to please them or it noyeth them not if any do well the .v. branch of slouth euill will. wyll to do euill that it be to the dishonor of god to the domage and preiudice of his neighbours to the damnation of the soule customably for to do euill for the declaration of thy euill for the displeasure of the good for they do that which they please and will delighting in euill as much as they may not resisting euill cogitations louing euill delectations appetiting that they may delite in euill the .vi. branch of slouth breaking vowes by neglygence when any maketh a vow and mispraiseth to do it that doth lesse to vowe then he hath promised that fulfilleth not his vowe as he should by forgetting of solemne secret vowes or things to theÌ„ beloÌ„ging of vowe promised to himselfe or other of vowe made to enter into religion by dispraysinge not accomplishing his vowe when he may or that may not doth none other good seÌ„â—lable or that they haue no letting for to accomplish it the .vii. branch of slouth impenitence liuing and do no penance by finall penance and neuer to repent by delacion from day to day of repenting by misprising that they will not repent them not hauinge shame to sinne when after sinne they be ready to sinne againe when they haue no shame of sin y they haue done or without sorow reioyce them to haue done yll purpose for to sinne being in will to accomplish mortall sinne after that they haue sinned purpose to bide in it seking occasion to fall into euery sinne the .viii. branch of slouth inâ—idelitie not beleuing that they shuld beleue as the iewes beleue and other vnfaithful men that wil not heare the articles of the faith or that heareth them and wil not beleue in them beleuing that they should not in false gods as doth the sarazins in idolles or in some simulacres or beleue in deuilish things as â—itches do beleuing vnstedfastly dout in that that they ought to beleue stedfastly beleue and not stedfastly as they ought to do easely to let himselfe be disceiued of his fayth the .ix. branch of slouth ignorance in discretion do without counsell that which should be counseled doing without maner that y they ought to hold doing without wisedom things that is ne deiull that they oughte to vnderstand dispraysing knowledge and wil not be tought not traueiling to learn that they ought to know not purposing and not caring for to learne not willing to know for they run and will take no paine to learne for to haue excusation of not knowing for slouth and negligence of lerning the .x. branch of slouth uaine sorowe in noysomenes of liuing when good thinges ben displeasaunt when all things ben anoying when all that they do is done heauely false hope presuming to much of the mercy of god not going from sinne trust in the mercy of god liuing in sinne without the dreade of god dispayring for the streightnes of iustice of god for the greatnes of the sin that they haue commised to mistrust in the mercy of god. the .xi. branch of slouth slowlinesse toward forbodden things when any exposeth him to much in peril of sinne when any are to much assured for to do sinne when any exposeth him to much in temptations toward holsome counsell not willing to be good and leaue the doing yll not honoring the good loue it better then the il dispraysing the counsell of good folke towarde the commaundement not doing the commaundement that they ought dispraysing coÌ„maundement or him that made it not louing any thing that is commaunded the .xii. branch of slouth euill hope dispise men of good fame continuing in doing euill operations in hauing hope to do euill al onely or doing them both together not fearing shame not caring what thing is sayde of thee not caring if any be sclaundered by thee not seeking that any be edefyed by thee doing good in euil intentioÌ„ fraudulently and thou knowest it well without discretion not caring to whom ne how cauteously for thou wilt not know it the .xiii. branch of slouth curiositie seking vnprofitable things willing to vnderstand the thing that is cause of sin labouring to coÌ„found other by force of language for to be called wise of ideotes and fooles delyting to vaine things to draw and go to such as be dissolutioâ—s or that they do and make dissolute or make thee take heede vnto all vanities doinge that none other can do making new thinges that were neuer seene or that they learne things which ben euill or things that ben only for to make folke laugh the .xiiii. braunch of slouth idlenesse ceasing to doe good that is to say good cogitations to good wordes and to good workes seking to do euill that is to know the concupiscence of the flesh the concupiscence of the eyen is auarice and to liue proudly not resisting to do euill for loue that they haue to euill for anoy that they haue to goodnes for negligence of them selfe the .xv. braunch of slouth euagacion in idle things exposing him in vanities not withdrawing him from vanities willing to abide in vanities or delectable thinges for they ben euill and pleasant abiding by longe time and space when thy will is therto prouoked and wicked thinges how cautelously they may domage and hurte or the more
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
benefytes ueritie is that by the which any sayinges or doings be recited or shewed by approuable reason without to adiust dimynishe or to make it any otherwise then it is of force force or for to haue a sure and stedfaste courage amonge the aduersities of labours and perils that may happen to come or in to the which a person may fal and the branches be these magâ—ificence confidence tollerance rest stablenesse perseuerance and reason magnificence is a ioyous clerenesse of courage administringe thinges laudable and magnificenciall that is to say hye or great confidence is to arest and hold strongly his thought and his courage by vnmouable constance among such things as be aduers aud contrary tollerance is cotidianly or daily suffring and bearing the strange improbites and molestees that is to say persecutions obâ—robries and iniuries that other folke doth reste is a vertue by the which a likernesse is geuen vnto the thought of contempment of the vnstablenesse of transitory things and worldly vanities stablenesse is for to haue the thought or courage stedfast and sure without castinge it on diuers things by any varying or changing of time or places perseuerance is a vertue that establisheth and confirmeth the courage by a perfection of vertues that is in a man and be perfite by force of longanimitie reason is a vertue by the which a man commaundeth to do such thinges as be conceyled and delyuered for to come to the ende whych a man knoweth to be good and vtyle to be done and had here endeth the floure of vertues and how they be named and signifyed in the tree figured howe shepardes by calculation and speculation knowe the .xii. signes in their course reygning and domining on the .xii. partes of mans body and which be good for letting of blud and which be indifferent or euill for the same capitulo .xxii. some shipardes say that a man is a little worlde by hym selfe for the lykenesses and similytudes that he hath of the great worlde whych is the aggregation of the nyne skyes foure elementsâ— and all thinges in them conteyned first a man hath such a likenesse in the first mobile that is the soueraigne skye and principall partes of the great world for like as in his first mobyle the zodiake is deuided in .xii. parts by the .xii. signes so man is deuided in .xii. parts holdeth of the signes euery parte of his signe as this figure sheweth the signes be these aries taurus gemini cancer leo uirgo libra scorpio sagittarius capricornus aquarius and pisces of the which three be of the nature of the fyre that is aries leo and sagittarius and three of the nature of the ayre gemini libra and aquariâ—s and three of the nature of water cancer scorpio and pisces and three of the nature of earth taurus uirgoâ— and capricornus the first that is aries gouerneth the head and the face of man taurus the necke and the throte boll gemini the shoulders the armes and handes cancer the brest sydes mylte and lightes leo the stomake the hart and the backe uirgo the belly and the entrayles libra the nauill the graynes and the parts vnder the branches scorpio the priuie parties the genytailes the bladder and the foundement sagittarius the thighes only capricoruus the knees only also aquarius the legges and from the knees to the heeles and ancles and pisces hath the feete in his dominion a man ought not to make incision ne touch with yron the member gouerned of any signe the day that the moone is in it for feare of the greate effusion of blud that mighte happen ne in likewyse also when the sunne is in it for the daunger and perill that might ensue hereafter foloweth the nature of the .xii. sygnes aries is good for bludde lettinge when the moone is in it saue in the part that it domineth aryes hot and dry nature of fyre and gouerneth the heade and the face of man good for bleeding when the moone is in it taurus is euill for bleeding taurus is dry and colde nature of the earth and gouerneth the necke and the knoâ— vnder the throte and is euill for bleeding gemini is euill for bleeding gemini is hot and moyste nature of ayre and gouerneth the shoulders the armes and the two handes and is euill for bleeding cancer is indifferent for bleeding cancer is colde and moyst nature of water and gouerneth the brest the stomake and the mylte and indifferent that is to saye neyther to good ne to bad for letting of blud leo is euill for bleeding leo is hot and drye nature of fier and gouerneth the backe and the sydes and is euill for bleeding uirgo is indifferent for bleeding uirgo is colde and dry nature of earth and gouerneth the wombe and inward partes and is not good ne very euill for bleeding libra is right good for bleeding libra is hot and moyst nature of ayre and gouerneth the nauill the reynes and the low partes of the wombe and is good for bleeding scorpius is indifferent for bleeding scorpius is colde and moyst nature of water and gouerneth the members of man and is neyther good ne bad for bleeding sagittarius is good for bleeding sagittarius is hot and dry nature of fier and gouerneth the thighes and is good for bleeding capricornus is euill for bleeding capricornus is colde and dry nature of earth and gouerneth the knees and is euill for bleeding aquarius is indifferent for bleeding aquarius is hot and moyst nature of ayre and gouerneth the legges and is neyther good ne euill for bleeding pisces is indifferent for bleeding pisces is colde and moyste nature of water and gouerneth the feete and is neyther good ne bad for bleeding aries libra and sagittarius be right good cancer uirgo scorpio aquarius and pisces be indifferent taurus gemini leo and capricornus be euill for bleeding a picture of the phisnomy of mans body and sheweth in what partes the .vii. planets hath domination in man cap. xxxiiii we may know by this figure the bones and ioynts of all the parties of the body as wel within as without of the head necke shoulders armes handes sydes brest backe haunches thighes knees legges and of the feete the which bones shal be named and numbred hereafter and it is called the figure anothomy by this figure one may vnderstand the parties of mans body ouer the which the planets hath might and domination to kepe them from touching any iron ne to make incision of bludde in the veynes that procede in the time while that the planet of the saide partie is conioyned with any other planet maneuolent without hauing regarde of some good planette that might encombre and let his euill course ¶ the names of the bones in a mans body and the number of them which is mall two hundred eyght and forty capitulo xiiii first on the sommet of the head is a bone that couereth the braine the which shepards call the capitall bone
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
be euill by vertue and strength of vnderstandinge we ought to eschewe and auoyde it as to the effecte and to with stande the sayd euill inclinations shepardes vse this science none otherwise the prudent vertuous and wise man may be of all other as touchinge their maners otherwise then theyr sygnes demonstreth and sheweth in their reigne thus the things demonstred as to vice is not in a wise man though the signe be so as an alestake or a signe is sometime hanged afore a house in the which often times is none ale for howe be it that a man by his wisedom and vnderstanding folow not the euil influences of the celestiall bodyes that be vpon him yet he corrupteth not the signes and demonstracions of the sayde influences but those signes naturally haue signory and domination on them in the which they be for to haue naturally that which they signifie though that a man haue them or not wherfore shepardes say that the most part of men and women folow their natural inclinations to vice or vertue for that the most part of them be not wise and prudent as they ought to be and they vse no vertue of their owne mindes but ensueth their sensualitie and by this the celestiall influence of the which is shewed by signes exteriors and of such signes is the sayde science of phyzonomy for the which it behoueth firste to knowe that the time is deuided in four parts as it hath ben said afore that is to wit primetime sommer haruest and wynter that he compared to the four elements prime time to the ayre sommer to the fyre haruest to the earth and winter to the water of the which foure elements euery man and woman is formed and made and without the which none may liue the fyre is hot and dry the ayre is hot and moyst the water is moyste and colde the earth is cold and dry also they say that the person on whom the fire domineth is colerike of complexion that is to say hot and dry he on whom the ayre domineth is sanguine of complexion that is to say hot and moyst he on whom the water domineth is flumatike of complexion that is to say moyst and colde he on whom the earth domineth is melancolike of complexion that is to say colde and dry the which complexions they knowledge and discerne the one fro the other by signes that be sayde hereafter of the foure complexions cap. xli the colerike hath nature of fyre hot and dry naturally is lene and sclender couetouse yrefull hasty brainlesse folish malicious deceitful and subtil where he applyeth his wit. he hath wine of the lion that is to saye when he is dronken he chydeth feighteth and commonly he loueth to be cladde in blacke russet and gray the sanguine hath nature of ayre hote and moyst he is large plenteous attempred amiable habundant in nature mery singing laughing lyking ruddy and gracious he hath his wine of the ape the more he drinketh the merier he is and draweth to women and naturally loueth hye coloured cloth the flumatike hath nature of water colde and moyste he is heauy slowe sleepy ingenious commonly he spitteth when he is moued and hath his wine of the shepe for when he is dronken he accounteth him selfe wysest and he loueth most greene coloure the melancoly hath nature of earth colde and dry he is heauy couetous a backbyter malicious and slowe his wine is of the hog for when he is dronken he desireth slepe and to lye downe and he loueth cloth of blacke colour the iudgements of mans body cap. xlii to come to oute purpose of speaking of visyble sygnes we will begyn to speake at the sygnes of the head first we aduertise that one ought to beware of all persons that hath defaute of members naturally as of sote handâ— eye or other member and though he be but a creple and specially of a man that hath no berde for such be enclyned to diuers byces and euyls one ought to eschewe his company as his mortall enemy also shepards say that much and playne haire sign â—â—teth a person piteous and debonayre they that haue red haire byn commonly yreful and lacke wyt and ben of litle truth blacke haire good visage and good coloure sygnifyeth very loue of iustyce hard haire signifieth that the person loueth peace and concord and is of good and subtill wit. a man that hath blacke haire and a red berde signifiâ—th to be lecherous disloyallâ— a vaunter and one ought not to trust in him the yelowe haire and crispe signifieth man laughing mery lecherous deceitfull blacke haire and crispe signifieth melancoly lechery euil thought very large hanging haire signifieth wit with malyce great plenty of haire in a woman sygnifieth boistousnes couetise a person with great eyes is slouthfull vnshame ful inobedient and weneth to know more then he doth but when the eyen be meane not to bygge nor to small and that they be not to blacke nor to greene such a man is of great vnderstanding curteyse faithfull trusty a person that is blere eyed goggeled and squint signifieth malice vengance cautel and treason they which haue great wyde eyen and hath long haire on their browes and eye lyddes signifieth folisâ—enes hatde of vnderstanding and robust wyt and be euill by nature the persons whych haue their eyen mouinge fast from one syde to another and haue their sight sharpe and quicke signifieth fraude and theft and is of litle trust the â—â—en that ben blacke clere and shyning ben the best and the most certayne and signifyeth wyt and dyscretion and such a person is worthy to be loued for he is full of trueth and of good condycions the eyen that ben ardaunt and sparkelynge sygnifyeth stronge harte force and puissaunce the eyen that â—en whytysh and fleshely sygnifyeth a person enclyned to vyce lechery and full of fraude shepardes saye that when a person beholdeth often as abasheâ—d shamefaste and fearefull and that in beholdinge it seemeth that he sighetâ—h and he hath small droppes appearing in his eyen then it is for certayn that such persons loueth and desireth the welth of them that they beholde but when any looketh in castinge hys eyen asyde as by wantonnesse such persons â—en disceytfull and purchaseth to greue him and suche persons wyll dyshonoure women and they ought to be taken heede of for such lookes ben false lecherous and deceauable they that haue small grayeshe eyen and sharpe signifyeth a person melancholious hardy an euyll speaker and cruell and if a lyttle veyne appeare betweene the eyen and the nose of a wencheâ— they say that it signifyeth virginitie and in a man subtilitie of vnderstandinge and if it appeare great and blacke it signifyeth corruption heate and melancholy in woman and in man rudeâ—â—sse and defaute of wytte but that veyne apeareth not alwayes but the eyen that ben yelowe and haue no hayre on the browes sygnifyeth myselry and euyll dysposition of body great haires and