am i called in noblesse florishinge whiih amonge monthes am of great noblesse for in my time all the frutes do budde and springe to the seruyce of man in great largesse and leuf is in the tyme of holynesse that euery man ought to haue repentaunce of his sinnes done by longe continuance apryll amonge all monthes i am lusty aprill freshe and holsome vnto eche creature and in my time the dulcet droppes distill called cristall as poetes put in scripture causing all stones the longer to endure in my time was the resurrection of god and man by diuiâ—e election maye of all the monthes in the yere i am kinge flourishing in beauty excellently for in my time in vertue is all thinge fieldes and meades sprede most beauteouâ—â—y and byrdes singe with right swete armony reioysing louers with hot loue all endewed with fragrant flowers all about renewed iune who of my season taketh right good hede ought not at all my name to adnull for in my time for all the commons wede from shepe is shorne all the fleshe and wull and had in marchaundyse by great shippes full ouer the sea wherfore we ought to pray unto our lorde and thanke him night and day iuly if that my time were praysed all a right amonge all monthes i am one of the chiefe for i enripe thorow my great force and might fruites of the earth to man and beastes reliefe feedyng horses kyne muttons and strong biefe with other properties that i could tell but i must passe i may no longer dwell august i am named the hote moneth of august for redolent heate of phebus brightnes in my time eche man ought for to haue lust to labour in haruest with great busynes to repe and sheffe eschewing ydlenes and ryse early with perfyte dyligence thanking our lorde of his great prouidence september who can my name perfitely remember with the commodities of my season ought of right to call me september plenteous of goodes by all maner reason as wheate rye oâ—es beanes â—ytches and peason of which fruite euery man ought to haue in store to liue directly and thanke our lorde therefore october amonge the other october i hight frende vnto vinteners naturally and in my time bacchus is ready dight all maner wyne to presse and clarify of which is sacred as we see daily the blessed body of christ in fleshe and blode which is our hope refection and fode i nouember will not abyde behynde to shewe my kindely worthynesse and vre for in my time the blastes of the wynde abateth leaues and stedeth their verdure wherfore euery prudent creature ought for to lyue right as they would dye for all thinge taketh ende naturally december euery man doth me call in whose time the mother inuiolate deliuered was in an olde oxe stall of iesu christ gods owne sonne incarnate wherfore i thinke me the most fortunate of all the other to whom praye we then that we may come vnto his blisse amen 〈…〉 the firste primetime that thus doth begin from myd february vnto myd may and from myd may sommer is entred in to myd august and then is haruest day and from that tyme wynter entreth alway on saynt clementes day who so taketh hede and myd february it fayleth in dede thus endeth the prayse of the twelue monthes with the beginniuges and endes of the foure quarters and after foloweth the fygure for to knowe in what sygne the moone is euery day 〈…〉 and the declaration is of the letters of the sygne of the ka 〈…〉 aries y n c v l ê° s h z p e u m a s i q f aries z o d u m a s i q f x n b t k ê° r g aries p e x n b t k ê° r g y o c v l a s h taurus ê° q f y o c v l a s h z p d u m b s i taurus a r g z p d u m b s i q e x n c t k gemini b s h q e x n c t k ê° r f y o d v l gemini c s i ê° r f y o d v l a s g z p e u m cancer d t k a s g z p e n m b s h q f x n cancer e v l b s h q f x n c t i ê° r g y o leo f â— m c t i â— r g y o d v k a s h z p leo g x n d v k a s h z p e u l b s i q leo h y o e u l b s i q f x m c t k ê° r uirgo i z p f x m c t k ê° r g y n d v l a s uirgo k q g y n d v l a s h z o e u m b s libra l ê° r h z o e u m b s i p f x n c t libra m a s i p f x n c t k ê° q g y o d v scorpio n b s k ê° q g y o d v l a r h z p e u scorpio o c t l a r h z p e u m b s i q f x sagittarius p d v m b d i q f x n c s k ê° r g y sagittarius q e u n c e k ê° r g y o d t l a s h z sagittarius r f x o d f l a s h z p e v m b s i capricornus s g y p e g m b s i q f u n c t k ê° capricornus s h z q f h n c t k ê° r g x o d v l a aquarius t i r g i o d v l a s h y p e u m b aquarius v k ê° s h k p e u m b s i z q f x n c pisces u l a s i l q f x n c t k r g y o d pisces x m b t k m r g y o d v l ê° s h z p e pisces y n c v l n s h z p e u m a s i q f by this fygure here aboue a man may knowe in what sâ—gne the moone is euery day and the declaration is of the 〈◊〉 letters that ben in the kalender at the endes of the lynes and be named the letters of the sygnes wherefore marke well first the letter of the kalender on the day that we wold haue then loke out the sayde letter in the figure here aboue in the lyne discendinge vnder the golden number that runneth then loke at the headde of the lynes where as is wrytten the names of the sygnes and it that beholdeth directly ouertwharte the figure to the sayd letters is it that the moone is in that day and lyke as one golden numbre for a yere so the sayd lyne vnder the golden numbre serueth alone for the same yere as in the yere of his kalender we haue .xvi. for the golden numbre
they will not vnderstande desiring and prouoking them selfe to do euill sinning venially for to follow euill company for custome to do any veniall sinne to ende one sinne that they may ende another in thought deadly or venially by cogitations in their hartes onely by wordes sayde lightly or by worke done vndiscretely the .xvi. branch of pride coÌ„muning of the sacra singing of seruice and to be in any heresy or to be in sutes of cursing or wittingly in deadly sinne ministring the sacrameÌ„ts lesse then his dutie and vnworthely without reuerence and vndeuoutly without doing their duty to the people discretly receaue the body of iesu christ. without honour deuotion and reuerence theftously and of that they should not receaue it to say against them that is more wiser then he the .xvii. branch of pride shame to do good willing to be good and haue shame by weakenesse and faute of corage for to loue negligently any good that may be by weening that it is shame which is honor hauing shame to be good and is not when they will accomplish the will of any person or when any loueth that which is not good or when they be slouthfull for to do good for to be lyke them that be euill when they reioyce them in euill company to shew the domage of him selfe and other for to obtaine that he desireth ¶ here endeth the braunches and small sprayes of the sinne of pryde and hereafter foloweth the braunches and sprayes of enuy and the names of them all in order as they come the first is noysomnes the seconde is detraction the .iii. adulation the .iiii. susuration the .v. sinne against the holy ghost the .vi. suspection the .vii. accusation the .viii. excusation the .ix. unthankfulnesse the .x. to iudge the .xi. substraction the .xii. drawing other to sinne the .xiii. false loue the first branch of enuy noysomnesse sorow of the welth of his neighbour for to desire thy neighbours harme for thou may not sustayne to see his welth to thend that thou mayst oppresse theÌ„ in misery not glad of the welth of his neighbour when he hath done iniury in times past or hath not geuen to thee that thou required or thou mayst not see the encreasing of his good to be glad of his neighbours hurt that thou dost to him or art causer or of that other doth and not thy selfe or that he suffereth by the iustice diuine the .ii. branch of enuy detraction for cause of lightnesse by euill accustomance so for to do or to accomplish the will of some folke not taking hede if their wordes may anoy other for cruell hate finding any yll that is not good ne faithfull in reporting that they heard say or that it is truth to say they haue heard yll by other haue not in lying wittingly to thend to cause some to haue trouble domage to th end that no welth come to him that they hate or to the ende that he be therby diffamed the .iii. branch of enuy adulation to anoy vnder coloure of good fauour to say that they know the which they know not that they vnderstande to be greater then it is nourish susteine or defende other in folly norish ill in fair semblance saying that profiteth or noyeth by flattery somtime flatter veniall sometime mortall saying euill behinde and faire before holding his peâ—ce suffering to do yll for to haue any winning or profite for to compare or please some person or not to lese the loue of him that doth euill the .iiii. branch of enuy susurration causing discorde striâ—e by perswasions mouing the parties or by false tales and making of lesings and in reporting of cursed language making strife to last long for thou wilt haue a mans loue onely or thou wouldest haue helpe to anoy another or not caring for the welth of theÌ„ y be at discorde not laboring for peace by malice that thou woldst not haue the peace made for thou wilt not trauell for to make peace and being diligent to trauell for it the .v. branch of enuy sin ageinst the holy ghost sclaundering the good people turning their good name into euill seking meanes for to trouble their mindes withdrawing them from the loue of people weening that it is a paine to serue god. in abusing them of the graces of god being slouthfull in doing good workes not louing god not helping the good people the which suffereth for the loue of god or for penance of their sinnes or for to get the glory of our lorde the .vi. branch of enuy suspection to beleue to soone by whatsoeuer occasion indifferently to beleue any thing that is saide shortly be it true or false without any aduisement beleuing ouer faithfully that the which thou should not beleue or that thou art ouer light in beleuing or thou iudgest the good without discretion oft times to beleue things vnbeleuable and which may not be when diuers times thou hast bene disceaued for thou mayst not but beleue the .vii. branch of enuy accusation of trouth when it is for vengance of him that is accused wheÌ„ it is for lightnes that they haue to accuse other or to please him to whom they do accuse vnto falsely when they finde the euil with which they accuse when they knowe him that they accuse not gilty when they accuse the gilty because of hate of doutfull thinges seking occasion to noy him that is accused affirming to be true the vncertain of their accuse imposing the harm that thei wene be know it not the .viii. branch of enuy excusation by wordes which be doubtful hauing double vnderstanding manifestly and which they know to be false seking occasion to hide the euill dede by force of swearing putting the fault on him that did it not for to shew him selfe innocent of the fault for to auoyde the punishment of his fault by the holy gospell though he be constrâ—yned to forswere him and worse if they do it wilfully or to swere ere they know wherfore they swere the .ix. branch of enuy unthankfulnesse not knowing the benefites of god. how much or how well they haue done by what bounte for without desert he geueth vs them or what thing is worthy to retribute to himselfe doing yll for good to him which did helpe thee in thy nede unto him which counseyled thee in thy necessitie unto him which defended and kept thee froÌ„ peril not yelding goodnes for goodnes but done euill to him that hath done thee good nether do euil ne good to theÌ„ that did thee good for receauing a great benefite yelde a small the .x branch of enuy to iudge the dedes of other not apperteyning by ignorance ere they know how in doubt of that which they know not or to iudge without being required doing false iudgements for any giftes receaued or to receaue for loue or for hate lightly for certaine malice euill to be good or contrarily by lightnesse for they ben accustomed or so to do wening to do it by
and gambauldes with leaping and springing and wil vse playing at the chesse and at the cardes and tables and desire ofte to commune of lust and loue and couet of sweete meates and drinkes as wine and be oft dronken and oft desire lechery and the beholding of faire women and the women of men in likewise and vse dead fleshly lust oftentimes they will desire faire clothes of gay colour fyne with ringes of vanitie and all vayne pleasure of the world with fair and rich clothes and pearles and precious stones they shall loue flowers wyth sweete smelles yet shal they be of good faith and they shal loue other as wel as them selues they shal be liberall to their frendes they shal haue few enemies if they be browne they shal be wel proporcioned of body if they swere it is true ye may beleue them and uenus gouerneth the thighes of man. of the faire planet mercury mercurius significat hominem non multum album neque nigrum habentem colorem frontem eleuatum longam faciem nasum longum barbam in maxillis oculos pulchros non ex to'o nigros longosque digitos atque perfectum magistrum next vnder uenus is the faire planet mercury and it is masculine nexte aboue the moone and there is no planet lower then mercury sauinge only the moone this mercury is very full and dry of nature and hys principall signes be these gemini is the first that raigneth in the armes and in the handes of man or of woman and the other signe is uirgo that gouerneth the nauyll and the stomake of man this planet is lorde of spech in likewise as the sunne is lorde of light this planet mercury passeth and circuiteth the .xii. signes in cccxxxviii dayes hereafter is shewed the disposition of the children that be borile vnder the planet mercury of what condition they shal be as doctours of astronomy do discusse of his proprieties who so is borne vnder mercury shal be very subtill of wit and shal be a deuoute person to god and haue good conscience and shal be very crafty in many sciences he with his wisedome and laboure shall get him many frendes and sonets be shal euer folow and resort to their that be of good maners shal be fortunate on the sea to vse the course of marchandise he shal be very gracious and he shall haue harme by women when he is maried men shall not set so much by him as they did before he will haue great loue to ladies and gentlewomen but yet they shall not be maisters ouer him he wil be a very good man of the church or a religious man and he shall not loue to go a warfare he wil hate theues and swerers and he shall gather great goods by his wisedome if he be a man of the world he shal be perfite in some handy craft he shal loue well to preach and to speake faire rethorike language and to talke of philosophy and geometry he shal loue wel writing and to rede euer in strange boâ—es and to cast accompts of great numbers shal be a gay maker of ballades songes myters and rimes he shal be perfite in the art of musicke and loue it he shall loue measuring and meting shal be some great clothmaker he shal be seruant to some great lorde or els a receyuer of his money he shal haue a hye forehed a long visage blacke eyen and a thin bearde he shal be a great pleder in the law and he wil meddle with other mens deedes if they do not well and say against it and mercury gouerneth the thighes the flanckes and the belly of the moone ¶ luna significat hominem album confectum rubore iunctis superciliis beniuolem habentem oculos non ex toto nigros faciem rotundam pulchram staturam in facie eius signum in initio quod crescit significat omne quod faciendum est in plenitudine quod distruâ—nduÌ„ quia decrescit it is to be vnderstande and knowen that the lowest planet of the seuen is named luna the which we call the moone the which planet is called feminine or female and is called amonge the shepardes the lady of the night for the chiefe light and cleerenesse that is by nighte is by the presence of the moone for the moone is much more nerer approched vnto vs then any sterre is and therfore she giueth vs much more light then the sterres do and also the mone is lady of moystuâ—eÌ„ and ruleth the sea by ebbe and studde the moone doth take her light of the sonne .xxii. times in a yere and also the moone is cold and moyst of nature and her colour is much fayrer then sylueâ— and her chefe house is cancer and there is none of the other planets that is so slow and goeth so little circuit as doth the moone and she descendeth into scorpio and she goth about the .xii. signes in .xxvii. dayes and then changeth and is called newe of her proprieties such men and women as be borne vnder the moone shal be wholy and seruiceable and very gentle and if it be a mayd childe she shal be very shamefasle and womanly and they shal be wel faâ—oured both man and woman their faces shal be full and roundâ— and they shal be very pacient folkes and will suffer much wronge or they be reuenged and wil be softe of spech and very eâ—â—reyse and shal liue honestly with such as god shall sende them and wil haunt vertuous company they shal be wel fourmed of body and haue mery lokes and loâ—e honestly to be glad and will liâ—e very chastly and loue greatly the vertue of clennesse both in worde and deede they hate lecherous talkers and speakers of rybawdry their coloure shal be mixed but with a little rednesse they shall gladly go arayed in many coloured clothes and they shall sone sweate in the foâ—ehed also they wil haue great desyre to be masters mistresses ouer great stremes ryuers and fluddes and shall deuyse many proper engynes for to take fish and to deceaue them loke what they say it shal be true and stedfast and they shal be very honest and good goers on foote and comforte sycke persons they shall loue well to talke sometime of matueyles they shall not kepe hatred longe in their mynde they shall appease the people vnder coloure with their communications as well as other should do with siluer honest women they shal loue they will hate harlots and brothels and shall nourish their children vp in vertue and good maners and the lightes and the braynes of man is vnder the gouernance of luna thus endeth the .vii. planets with their proprieties of the phyzonomy of shepardes phyzonomy of the which ben spoken afore is a science that shepardes haue to know the naturall inclination of man and woman good or euill by dyuers signes on them in beholding them only the which inclinatioÌ„ we ought to folow if it be good but if it
the line vnder .xvi. serueth all the sayd yere and when we haue .xvii. the lyne vnder .xvii. shall serue to the yeare that .xvii. is for the golden numbre and so forth of the other vt celum signis presurgens est duodenis sichominis corpus assimulatur eis nam caput et facies aries sibi gaudit habere gutturus et collâ—ius tibi taure detur brachia cum manibus geminis sunt apta decentur naturam cancâ—i pectoris aula gerit at leo vult stomacum renis sibi vendicat idem sed in testinis uirgo preesse petit ambas libra nates ambes sibi vendicat hancas scorpio vult anum vultque pudanda sibi inde sagittarius is coxis vult dommari amborum genum vim capricornus habet regnat in aquario crurtum vis apta decentur piscibus et demum congrua planta pedum saturnus niger iupiter â—iridis mars rebeus est sol croteus uenus albus marcurius et luna varti sunt dum quisquis regnat nascitur puer sic coloratus the declaration of the latine here aboue that is to saye that the .xii. signes hath domination ouer the body of man deuided by the partes as the signes deuideth the firmament and euery signe beholdeth and gouerneth the partes of the body so as it is sayde aboue and afterwarde shal be shewed by fygures and is declared more plainly and faithfully such like of planets is sayd of their coloures but of their natures and properties of the partes of the bodyes the which gouerneth and beholdeth more at full shall ye heare at length also of the .xii. monthes natures march aprill and may are very hote and moyst that signifyeth blud and ayre iune iuly and august is sommer and signifyeth hot and dry choler manhode and feare september october and nouember is haruest and betokeneth colde and dry and age melancoly and earth december ianuary and february is winter and betokeneth colde and moyst childehode fleume and water called i am iauyuere the colde in christmas season good fyre i loue yonge iesu that sometime iudas solde in me was circumcised for mans behoue three kinges sought the sonne of god aboue they kneeled downe and hyd him homage with loue to god their lorde that is mans owne brother ¶ hereafter foloweth a kalender with the fygures of euery saynt that is halowed in the yere in the which is the figures the houres the momentes and the newe moones capitulo .iii. in iano claris calidisque cibis potiaris atque decens potut post fercula â—it tibi notus ledit enim medo tunc potatus vt bene credo balnea tucius intres venam scindere â—ures       a iiii ix b iii xvii octaua sancti stephani b v vii c   octaua saniti bohannis c   d   octaua sanctorum inno. d â— ii e vii lvii octa. sancti thome mar e   f    f iiii xii g   felicis et ianua g    ix xvii sancti lucâ—ani h  xxxvii b   sancti iudiii i  iiii c viii xlii pauli primi heremite k vi xiii d iiii xvi lini epis l   e   archadii martiris m viii vi f o xxxv sancti hilarii n   g   felicis presbyteris o v xxxiiii  i viii sancti mauri abbatis p   b viii ii sancti marcelli epis q   c   sulpitii episcopi r xi xli d o xvi sancte pisce virginis s ix xlii e   hulstani episcopi s v xi f   fabiani et sebastiani t   g v li sancte agnetis v o xxxiii    uincentii martiris v   b iiii xiii sanci emerenciani x   c   sancti timothei y   d    z ii xvii e   policarpii episcopi   f vi xlv iuliani episcopi â— Â xxi g   agnetis secundo a  xx    ualerii epis et mar b vi xxxv b vi xxviii batilde virginis c   c   saturnini uictoris d i vi xv xiiii xvii xxi xxv nascitur occulta sebris februario multa potibus et escis si caute vivere velis tuuc caue frigorem de pollice â—unde cruorem fuge mellis fauum pectoris qui morbos curabit   d   brigidi et ignacii e o vi e viii xxxi â—urificatio beate marie f   f   sancti blasii episcopi g   g  xxv sancti gilberti epis h     xxvi sancti agathe vir i iii lviii b   uedasti et amandi k o iiii c x lv sancti anguli vir l vi lix d vii liiii pauli episcopi m   e   sancte appollonie vir n   f    o   g i liiii eufrasie virginis p      sancti eulalie q   b vii xxxv sancti wulfranni r   c   sancti ualentini epis s xiii lv d ii xxvi faustiniet ioniti s o xxxiii e   iuliane virginis t vii xli f o xxxiii policronii epis et mar v   g viii xxxix simeonis epis et mar u    xv xxxi sabim et iuliani mar x   b iiii lix mildrede virginis y   c   sanctorum lxix z   d   cathedra sanctl petri   e   policarpi ê° Â Â f vii i  a   g   inuentio sancti pauli b i xlii    sancti nestori mar c o ix b viii liii sancti augustini d   c   oswaldi episcopi con e it is to be noted that the golden numbres sheweth the dayes houres and minutes of the newe moones the red nombres for the fore noone and the blacke for the after noone on the same dayes that the nombres demonsireth ii iii xiiii xii xxii xxiiii martius humores gignit variosque dolores sume cibum pure cocturas si placet vre balnea sunt saâ—a sâ—d que supeâ—stua vana vena nec addendaâ—nec potio sit tribuenda viii xxxvii d   sancti dauid epis f   e o l sancti cedde episcopi g   f i xlâ—i martini et asteri h   g   sancti adriani mar i x lviii    foce eusebii perpetue k   b   uictoris et uictorini l  ix c o xii perpetuâ— et felici m ix xix d ix lvi depositio sancti felicis n   e   quadraginta mar o   f   sancte agapite vir p o xli g ii xlvi equinoc q      sancti gregorii epis r vi xlv b   theodore marti â— Â Â c    s li xii d i xxxiiii sancti longini mar s i xlii e xviii xxxâ—ii bonifacii epis t ix xxxv f x xxxiii patricii episcopi v   g   edwardi regis u  Â
sporte or wittingly willing for to anoy other the .xi. branch of enuy subtraction in temporall thinges not geuing to the pore goods that be superfluous reteyning lawfull goodes without departing goodes that are exposed in euill vsages in spirituall thinges not being busy about the saluation of sinners not admonishing sinners to leaue their sinne not shewing to other the good that they can or of counsell not geuing counsell to them that aske it or geuing euill counsell willingly not counseyling when they may theÌ„ that do yll the .xii. branch of enuy drawing other to sin by example when they do euill afore their subiectes when any leadeth another in company to do euill lesse or vnder the colour of good do great hurt by counsell drawing the great to euill to cause his to be sene or by their sinne more delectably and be glad that they consent to sinne with them by force of requiring and admonesting not ceassing till they consent to euill by oppression and in doustrayning them the .xiii. branch of enuy false loue for the loue and fauour of man. them that fauoureth thee and doth thy will theÌ„ that may noy thee to th end that they do not to th ende thou mayst be seene gentle and meke for earthly profite fayning thee to be a friend to him and art not fayning that thou louest him more theÌ„ thou dost shewing to be his friende and art his enemy for fâ—eshly humanitie desending or susteyning any in their euill promoting them which are not worthy to be for to labour to liue more deliciously ¶ here endeth the braunches and small sprayes of enuy and followeth the braunches and small sprayes of wrath. as iniquitie hatred continuall consenting frowardly homicide uengance impacience clamour blasphemy and out of eche of these .x. braunches commeth ix other small braunches and spraâ—es and so the hole number is xâ—lx braunches the which letteth a man that he may not loue god ne his owne soule and for thys sinne it is harde to be accustomed in a man and be saued the first branch of wrath. iniquitie mocking himselfe letting other to loue that mocketh thee for declarations that thou hast in mocking or that thou art accustomed so to do cursinge other in his thought without speaking or of his mouth by wordes sowing discorde and noyse betwene people deceauing geuing wilfull counsell for to do euill awayting the sinner for to do euill seing sinne and not reproue it when they may the .ii. branch of wrath. hatred discorde by manifestes and rancoures seming a frende and haue rancour at the hart for to make peace and kepe malice in thy minde iniury in diffaming other in taking his goodes from him in hurting his body or his good name conspiration to scismatice or procure diuision in the church coniuring in persons in good or in euill conspiring in any workes the .iii. branch of wrath. continuing in vilitie repreuings repreue the pouertie in which they are the fâ—agellations that they haue or had or that they be come of a pore kinred sharpe wordes prouoking other to anger full of repreuing and iniuries such as may beare hurte and domage greuing his neighbours by outragious wordes and sayings by hurting of his person or homicide for to take from him his goodes or renowne the .iiii. branch of wrath. consenting not amending when they haue domination vpon the sinner or when he is familiar wyth him that helpeth to do euill and might let it reioysing of euill praysing and reioysing the sinners and not to mourne for the sinne that they haue done not correcting them that be euill helping to do do euill by counsell that thou geuest by helpe that thou geuest to them for thou defendest them that doth euill the .v. branch of wrath. frowardly impugning goodnes beleuing in any heresy for to haue meate and drinke for the loue of one and hate of another haunting strifes by customance for they reioyce in them by manifest hate that they will make appere by secrete rancours in their hartes strife by wordes as in questions inutile and frowarde for to shew his science for to gainesay him to whom they speake the .vi. branch of wrath. homicide in defending hauing will to slea and kyll himselfe or other without will to slea to slea vnaduisedly or ignorantly sleaing wilfully by treason by hate for he which they slea is good which they wene not for to kill wening to do well and do slea some man in coniecting any thing ioyously or by him geue any medicine the .vii. branch of wrath. uengance for wronge doing saying semblable iniuries in saying more greater iniuries or iniuries though that they ben lesse wening that it be his domage and is not noying him that correcteth thee for thy welth or do euill to him that doth thee good if it displease thee that they haue done for thy we le by faulte of some thing if any geueth or lendeth thee not their goodes that he hath not done that that he is not bound to do or hath not holpen thee to do thy yl wil the .viii. branch of wrath impacience in iudgemeÌ„ts of god. when that which pleaseth god displeaseth thee or for the will of god pleaseth thee not or thou hatest that which god would haue done in his wretchednes if thou be in any malady or sicknes or if thou be in great pouertie and nede or if thou haue any troubles or aduersities of wrongs of his neighbors for they haue missayde thee in wordes or they haue misdone to thy person or they haue misdone in thy goodes the .ix branch of wrath. clamour debate for inutile things as of beauty and fairenes of women or of his lynage frendes and parents or of thinges of the which doth anoy to make lesings false tales by very malice and hate by vaunting craking and bosting by fraude and vnfaithfulnes clattering to vanquish by force of speaking or for to anoy by clattering or for pleasure that they take in it the .x. branch of wrath. blaspheming knowing of god the which apperteyneth not to him as of his soueraigne might and puissance or of great goodnes in vs or of his rightwise iustice affirming of good things vnworthely by any errour in the which they be for dread and feare of leasing for couetise of winning to say that is good that is not in beleuing as doth idolatours in opinion by euill vnderstanding doing against the ordinances of the church here endeth the braunches and small sprayes of the sinne of wrath. and hereafter foloweth the .xvii. branches of slouth as euill thought anoye of wealth redynes to euill pusillanimitie euill wyll breakinge vowes impenitence insidelitie ignoraunce uayne sorowe slowly euill hope curiositie idlenesse euagacion lettinge to do good desolation out of the which .xvii. braunches commeth cliiii small braunches which bringeth a man to euerlasting dampnation and paines perpetuall the. first branch of slouth euill thought superfluous thoughtes to delite in thinking euill thinking that sinne is a sweete thing long abiding
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
nec ero post tempore pauco milia nunc putrium quorum iam multa voluptas perdita fama silet anima anxia forsitan ardet the mortall man liuing in this world is well compared to a ship on the sea or on a perilous riuer bearing rich marchandise which if it come to the porte where the marchant desireth he shall be happy and rich the ship as sone as it is entred into the sea vnto the ende of her viage nighte and day is in perill to be drowned or taken with enemies for in the sea be perilles without number such is the body of man liuing in the world the marchandise that he beareth is his soule his vertues and good workes the port or hauen is death and paradise for the good to the which who that goeth thither is soueraignely rich the sea is the world full of linnes for who that assayeth for to passe it is in perill to leese body and soule and all his goodes and to be drowned in the sea of hell from the which god kepe vs amen here foloweth the fielde of vertues cap. xiiii in walkinge farthermore in the fielde of vertues and in the way of health for to come to the towre of sapience necessarily behoueth to loue god for without the loue of god none may be saued and who that will loue him ought first to know him for of his knoweledge one cometh to his loue that is charitie the soueraigne of all vertues they knowledge god loue him that kepe his cōmaundements they misknow him that do not so to whom in the great necessitie of their disceassing at the day of iudgement shal misknow them say to them i know ye not nor wote not what ye be go ye cursed out of my cōpany knowledge wethen god and loue him and if we will do thus know we first our selfe and by the knowledge of our selfe we shall come to the knowledge loue of god and the more that we know our selfe the better we shall knowe god if we be ignorant of our self we shal haue no knowledge of god to this purpose we must note one thing and know .vii. the thing that we must note is this who that knoweth himselfe knoweth god shal not be dampned who that knoweth hym not knoweth not god and shall not be saued vnderstande of them that hath wit and discretion with lawfull age of the which knowledge none is excused after he hath sinned deadly for to say that he was ignoraunt by this appereth the ignorance of him selfe and of god right perillous deadly synne is beginninge of all euill and contrarily knowledge of god and of him selfe is soueraigne science and vertue beginning of all goodnes the seuen thinges that we ought to haue ben the .xii. articles of the fayth that we ought to beleue stedfastly also the petitions conteyned in the pater noster by the which we demaunde all things necessary for our health that we ought to hope in him also the commaundementes of the lawe and of the holy church whych ensygneth vs what we should do and what we should not do and all things belonginge to the same also if we be in the grace of our lorde or not and howe be if that we may not knowe it certainely neuerthelesse we maye haue some coniectures whiche be good to knowe and knoweledge of god also knoweledge of him selfe by the whiche thinges we may come to the true loue and charitie of god to accomplyshe hys commaundementes and meryte in the realme of heauen wherein we shall lyue perdurably of the three fyrste is ynoughe sayde that is to knowe the .xii. artycles of the fayth in the whyche lyeth our fayth and beliefe and the thinges that we oughte to demaunde of god be conteyued in the pater noster wherein our hope lyeth also the tenne commaundementes of the lawe and of holye churche where as charitie is shewed in suche as kepe them by probacyon of the loue of godde and do his commaundements and good workes nowe will we speake of the other .iiii. and firste of the vocation in the whiche we be whiche is the fourthe thynge that eche man ought to knowe eche man ought to knowe hys vocation and the thynges belongynge to the same be iuste and honest for his health and rest of hys conscyence a good shepeherde ought to know the arte of shepe kepynge and to gouerne shepe and leade them into pastures and to heale them when they be sycke and shere them in season to the entent that throughe his defaute no dammage come to hys master in likewise he that laboureth the corne to knowe what grounde were good for euery manner of grayne and ought to tyll the earth and when time is to sowe weede repe and threshe so that hys mayster may haue no dammage by hym semblably a surgyon ought to knowe howe to comforte and heale such folkes that he hath charge of wythoute bydinge of hys arte or surgery consequently a marchaunte ought to knowe the vtteraunce of hys marchaundyse to other with no more fraude then he would hym selfe shoulde haue also an aduocate or a proctour ought to knowe the ryghtes and customes of places that by their faulte iustyce be not peruerted a iudge also oughte to knowe bothe the partyes heard who hath right and who hath wrong and iudge egally after true iustyce also a prieste or a relygious man oughte to knowe theyr orders and keepe them and aboue all thynge oughte to knowe that lawe of god and teach them vnto the ignoraunt and thus of all other vocations for all them that knowe not their vocation be not worthy to be and lyue in perill of their sowles for theyr ignoraunce the fyfth that all men ought to knowe is it he haue discretion and vnderstandinge to knowe if he be in the grace of god or not and howe be it righte difficile for god onely knoweth it neuerthelesse we may haue coniectures that sheweth it and sufficient for shepherdes and lay people to know if they be in the loue of the lord and if they haue coniecture to be in it therfore there ought none to repute thēselues iust but ought t◠humble them selues and aske him mercy that maketh sinners become iuste and none other principally we ought to know this scyence when we wyll receaue the body of iesu christe for who that receiueth his grace and goodnes receaueth his saluation and who that receaueth him otherwyse receaueth euerlastinge dampnation of the whyche thinge euerye man is iudge in hym selfe of his owne conscyence and none other the coniectures whereby we may knowe if that we be in the grace of god or not the fyrste coniecture is when we do trauel for to clense our conscience of our soules by penance as much as if we laboured to get some great good that we be not culpable of any deadly sinne done or in will to do nor in any sentence then it is good coniecturinge to be in the
great frost and water running and after that a bitter winde comes which goeth through the soules with yre there is both thirst and hunger fiendes with hookes pulleth their flesh they fight and curse and eche other redemes with the sight of the deuils dreadable there is shame and confusion rumour of conscience for euill liuing they curse them selues with great crying in stinke and smoke euermore lying with other great paynes innumerable man loke that thou beware i do smite all at vnware it is written in the apocalips that saint iohn sawe an horse of a pale coloure on the which horse satte death and a hell folowinge the horse the horse sygnifieth the sinner that hath a pale coloure for the infirmitie of synne and beareth deathe for synne is death to the soule and hell foloweth for to englut and swalowe him if he die impenitent capitulo .xix. aboue this horse blacke and hideous death i am that fircely doth sitte there is no fairenes but sight tedious all gay colours i do hitte my horse runneth by dales and hilles and many he smyteth deade and killes i x xv in my trap i take some by euery way by townes and castels i take my rent i will not respite one an houre of a day before me they must needes be present i â—lea all with my mortall knife and of duety i take the life hell knoweth well my killing i sleepe neuer but wake and warke it foloweth me euer running with my darte i slea weake and starke a great number it hath of me paradyse hath not the fourth parte scant the tenth part wronge hath he i cause many to sigh at the harte beware for i geue no warning come at once when i do knocke or cal for if thy boke be not sure of reconing thou shalt to hell body soule and all hereafter foloweth how euery estate should order them in their degree capitulo .xx. of a kinge the imperiall might of a kings maiestâ—â— on foure pillers grounded is gouernaâ—â—â—â— first do right iustice and equitie to poore and rich both in a balaunce then his regall might shall further and aduauâ—â—â— he to be liberall with force and humanitie and after victory haue mercy and pitie of a byshop o ye halfe gods flouring in prudence ye bishops with your deuoute pastoralitie teach the people with delicate eloquence anoynt your flocke with christes diuinitie fede the pore people with hospitalitie be meke and chast in this militant church do first your selfe well in example of your wyrch of knightes o ye knightes refulgent in fortitude with labour and trauell to get loâ—e nobly fight for the pore commons that be poore and rude and if nede be for the church thou die loue truth hate wronge and vilany apeace the people by thy magnificence and vnto women be shelde of defence of iudges o ye iudges gouerning the lawe let not your handes be anoynted with mede saue all true men rebels hang and drawe to auoyde fauour let righteousnes procede for a good name is better then riches in dede some say that lawes truth is layde adowne and therfore loue and charitie is out of towne of marchants o ye marchants that neuer say ho of lucrous winning ye haue great pleasure let conscience guide you where euer ye go unto all men geue you weight and measure disceaue no man of falshod take no cure swere none othes people to begile all sleyght and vsury from you exile of masters o ye masters and housholders all that haue seruaunts vnder your cure put them to labour whatsoeuer befal and let the yonge folke of awe be in vre after their age entreate eche creature seruants wages pay ye well and euen if ye do not it cryeth vengance to heauen of all women o ye women of eche maner degree to your husbandes be neuer disobedient desire not aboue them the soueraignetie for then ye do as lucifer did incontinent that would be aboue the hie god omnipotent shamefastnes dreade clennesse and chastitie of very right all these in womanhed should be the generalitie go home ye persons and couch not in court go teach christes seruants kepe thy owne labour thou nigarde sowe out thy horde in housholde and be none extorcioner monke pray preach frier marchant go nere ferre dreade god kepe his law and honour your king and your rewarde shall ye haue at your ending thus endeth the estate and order of euery degree of the tree of vyces and after foloweth the tree of meekenes mother and roote of all vertues capitulo .xii. hereafter foloweth the tree of vices and then after that is the tree of vertue set that after euery sinne beholding they may looke on it as a mirror and take of the fruite of spirituall refection and flie the deade tree of vices for after the tree of vertues foloweth the signification of euery vertue named in the sayde tree of vertues and first is humilitie or mekenes mother of all vertues rote of the tree the whych when it is stedfaste the tree standeth vprighte and if it fayle the tree falleth with all his branches humilitie is a voluntary inclination of the thought and courage comming of the knowledge of god and it hath vii principall branches that constitueth the tree of vertues and they be these charitie faith hope prudence attemperance iustice and force and out of euery of them cometh diuers other vertues as the tree sheweth and is declared afterward compendiously the tree of vyces dryde roote of all synnes enuy. detraction ioy of aduersitie sorow of prosperitie homicide wickednes susurracion ill machination couetise thefte disceauing forswearing usury rapine treason simony the large way ire woodnesse indignation clamoure blaspheming great courage nvyse hate uaine glory singularitie discorde inobedience presumption bosting obstination hypocrisy the fruite of the flesh glotony foolish reioysing immundicitie to much speaking eating by leasure obtuse witte lickernesse dronkennesse slouth idlenesse uagation pusillanimitie erre in the faith tristesse omission dispaire lechery unstablenesse loue the world blind thought loue of himself precination hatred of god unconsideratioÌ„ wantonnesse incontinence the tree of vertues mekenesse rote of all vertues force felicitâ—e confidence tollerance rest stablenesse perseuerance magnificence iustyce lawe streightnesse equitie correction obseruance iudgement ueritie the narowe waye teÌ„perance discretion moderalitie taciturnitie fasting sobernesse affliction dispraysing prudeÌ„ce drede of god counceyle memory intelligence prouidence deliberation reason the fruite of the soule hope contemplacion ioye honesty confession pacience compunction longanimitie fayth religion clennesse obedience chastitie continence affection uirginitie charitie grace pitie peace swetenesse mercy forgiuenesse compassion benignitie concorde of charitie charitie is a right hyghe vertue aboue all other and is an ardaunt desyre well ordayned to loue god and hys neighbour and these be the braunches grace peace pytie sweetenesse mercy indulâ—ence compassyon benygnitie and concorde grace is by the whych is shewed an effectuall seruyce of beneuolence amongest friendes from one friende to
an other peace is tranquillitye and reste well ordeyned of the courages of them that be concording vnto god pittie is affection and desyre to succoure and helpe eche one and commeth of swetenesse and grace of beninge thought and courage that one hath swetenesse is by the whych tranquilitie and reste of courage of hym that is sweete and honest by none improbyte ne by any poynte of dishonestie mercy is a pitifull vertue and equall dignation to all with inclination of compacient courage in them that susteyne affliction indulgence is remission of the euyll doinge of other by the consideration of him selfe that he hath offended dyuers to haue remyssion of god for the offences that he hath done compassion is a vertue the whych engendreth an affection or condolent courage for the doloure and affliction that he seeth in hys neyghboure benignitie is an aâ—daunt regarde of courage and dyligence from one friende to an other wyth a resplendyshinge doulsure and swetenesse of good maners that one hath concorde is a vertue that commeth of conuenaunce of courages concorded and alyed in right undefyled in such wyse that they abyde vnied and conioyned stedfastly without duplicitie or vnstablenesse of thoughte or courage of fayth fayth is a vertue by the true knowledge of vysible thinges hauing his thought eleuate in holy studyinge for to come to the beliefe of thinges that we see not and these byn the braunches relygion clennesse obedience chastitie continence uirginitie and affection relygion is by the whych ben exercised and done the diuine seruyces to god and vnto hys sayntes with great reuerence and greate dilygence the which seruices ben done ceremonely and swetely clennesse or virginitie is integrate well and purely kept as well in body as in soule for the regarde that a man hath of the loue or feare of god obedyence is a voluntary and free adnegation and renounsing of his owne wil by pitiful deuotion chastitie is clenlynesse and the honeste habitude of all the body by ardaunte heate and furiositie of vyces so domaged and holden subiectes continence is by the which the impituoâ—itie of carnall desires ben refrayned and wytholden by a moderation of counsell taken of him selfe or of other affection is effusion of pitifull loue to his neighbour comminge of a reioysinge conceaued of good fayth in them that they loue liberalitie is a vertue by the which the lyberall courage is not kept by any maner of couetise for doinge plenteous largition of his goodes without excesse but moderately to them that haue nede of hope hope is a mouynge of courage abyding stedfastly to take and haue the thynges that a man appetyteth and desyreth of the whych the braunches byn contemplacion ioye honestie confession pacience compunction and longanimitie contemplacion is the death and destruction of carnall affections by an interiour reioysinge of thought eleuate to compryse hye thinges ioye is iocunditie spirituall commyng of the contemptinent of the thynges presente and worldly honestie is a shame by the whych a man yeldeth himself humble toward euery man of the which commeth a laudable profit with faire custome and honesty confession is by the which the secrete sicknesse of the soule is reuelate and shewed vnto the confessor to the praysing of god with hope to haue mercy pacience is will and inseperable sufferance of aduersary and contrary thinges for hope of eternall glory that we desire to haue compunction is a dolour of great value sighing for feare of the compunction diuine or for loue of the payment that we abide longanimitie is infatigable will to accomplish the holy and iust desires that a man hath in his thought of prudence prudence is diligent keping of himselfe with dyscreate prouidence to knowe and dyscerne which is good and whych is bad and the braunches are these feare of god counsell memory intellygence prouidence and deliberation feare of god is a diligent keepinge that wakeneth on a man by fayth and good manners of the diuine commaundementes counsell is a subtyll regarde of thoughtes that the causes of such thinges that a man wold do or that a man hath in gouernaunce be well examyned and broughte about memorye is a representacyon imaginatyse by regarde of the thought of thynges pretermes and passed that a man hath seene and done or heard recounted and tolde intelligence is for to dyspose by viuacitie reasonable or euidently the state of the tyme present or of the thinges that byn nowe prouydence is by the whych a man gathereth in hym the aduenement of the thinges to come by prudente subtilitie and regarde of the thinges passed delyberation is a consyderation replenyshed of maturitie and esperaunce tofore the beginning of such thinges as one hath delybered and purposed to do or make of attemperance attemperaunce is a stedfast and a dyscrete domynation of reason agaynst the impytious mouinges of the courage in things illycitie and vnlawefull and these be hys braunches discretion moralitie taciturnitie fasting sobernesse affliction and dispraysing of the world dyscretion is a reason prouyded and assured and moderate of the humayne mouinges to iudge and dyscerue the cause of all thynges moralytye is to be tempered and ruled iustly and sweetely by the maners of them wyth whome they be conuersaunt kepynge alwayes the vertue of nature taciturnitie is to attempre hym selfe of inutyle and dyshonest wordes of the whych vertue commeth a frutefull teste vnto hym that so hym selfe modereth fasting is a vertue of dyscrete abstinence the whych a man kepeth ordeyned to wake and kepe the sanctifyed thynges interiores sobernesse is a vertue pure and immaculate attemperaunce of the one partie and of the other of man that is of the body and soule affliction of body is it by the which the seedes of the wanton and wilfull thoughtes by discrete chastisings be oppressed dispraysinge of the worlde is amorous loue that a man or a woman hath to the spirituall thinges commyng and hauyng no regarde to the caduke thinges and transytories of this world of iustyce iustyce is a vertue wherby grace of communitie is vpholden and the dignity of euery person is obserued and their owne yelded and the branches be these lawe streightnesse equitie correction obseruaunce iudgement and ueritie law is by the which all lawfull thinges be commaunded to be done to defende all thing that ought not to be done streightnes is by the which iuridike veÌ„gance is prohibyte and streightly is exercised iustyce to the transgressours that haue offended equity is a right worthy retribution of merite to the balance of iustyce right wisely and iustly thought correction is for to inhibyte and defende by the brydle of reason all errours if any be accustomed for to do any euyll obseruaunce of swearinge is a iustyce to constrayne any noysyble transgression of lawe or customes prouuâ—gued to the people iudgement is by the which after the merites or demerytes of any persons hearde is that he haue tourment or suffer death for his euill doinge or guerdon and rewarde for his
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