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Ci)e ^Bercp ^otitt^* 


THOMAS AMYOT, Esq. F.R.S., Treas. S.A. 


J. A. CAHUSAC, Esq. F.S.A. 

WILLIAM CHAPPELL, Esq. F.S.A., Tnas^urer. 







T. .T. PETTIGREW, Esq. F.R S., F.S.A. 

E. F. RIMBAULT, Esq. F.S.A. Secretary. 





The following Collection of Stories is offered 
merely as a specimen of the class of literature to 
which it belongs. The Editor has not had the 
leism'e to carry his researches further than a few 
manuscripts in the Museum which were ready at 
his hand. He is aware of the existence of nu- 
merous valuable manuscripts of tales of this kind 
among the treasures of the universities, which, as 
well as a still greater number to be found in the 
libraries of the continent, would, without doubt, 
add much to our knowledge of the history of me- 
dieval romance. The present volume has already 
exceeded the limit within which it was originally 
intended that it should be comprised. 

This latter circumstance has determined the 
Editor, also, to preface these tales by only a brief 
introduction ; and he may perhaps be induced to 
give in another form, a sketch of the history of 
the transmission of stories and fables from one 
people to another in the middle ages. A very 
large portion of our medieval stories are derived 
from the East, of which many examples will be 


found in the present volume. Some are derived 
from classic writers, though often disguised by 
the Gothic garb in which they have been clothed 
during the transmission. The two most remark- 
able instances of direct transmission from the 
East are the Collection by Peter Alfonsi, compiled 
in Latin under the title of "Disciplina Clericalis," 
and that which was so long and widely popular 
under the title of the Seven Sages. 

No manuscripts are of more frequent occurrence 
than collections of Tales like those printed in the 
present volume ; and we owe their preservation 
in this form to a custom which drew upon the 
monks the ridicule of the early reformers. The 
preachers of the thirteenth, fourteenth, and fif- 
teenth centuries, attempted to illustrate their 
texts, and to inculcate their doctrines, by fables 
and stories, which they moralized generally by 
attaching to them mystical significations. These 
illustrations they collected from every source which 
presented itself, the more popular the better, be- 
cause they more easily attracted the attention of 
people accustomed to hear them. Sometimes 
they moralized the jests and satirical anecdotes 
current among the people— sometimes they adopted 
the fabliaux and metrical pieces of the jongleurs, 
or minstrels — and not unfrequently they abridged 
the plots of more extensive romances. Each 
preacher made collections for his own use — he 


set down in Latin the stories which he gathered 
from tlie mouths of his acquaintance, selected 
from the collections which had already been made 
by others, or turned into Latin, tales which he 
found in a different dross. Hence it happens 
that we seldom find two manuscript collections 
which agree with each other, and that in different 
manuscripts we find the same tale told in a variety 
of shapes, I am inclined to think that the period 
at which these collections began to be made was 
the earlier part of the thirteenth century, and 
that to that century we owe the compilation in 
Latin of most of these tales, tliough the greater 
number of manuscripts may bo ascribed to the 

In the fourteenth century several writers began 
to collect these tales more systematically, and to 
form them into books with the moralizations ready 
drawn out, for the use of future preachers. The 
most remarkable work of that kind is the one 
known by the title of the Gesta Romanorum. On 
this remarkable compilation, the best information 
will be found in Sir Frederick Madden's Intro- 
duction to his edition (for the Roxburgh Club) of 
the early English version. We may look forward 
for much new light on this subject from the 
edition of the Latin text in preparation by Pro- 
fessor Keller. There are several stories in the 
present volume, particularly the first, which illus- 


trate the manner in which this collection was 
made. The other collections are most commonly 
given in the form of common-place books, or 
ready-made sermons. Of the former, there are 
two important works which have contributed 
much tow^ards the present volume : the " Summa 
Praedicantium*''' of John of Bromyard, and the 
" Promptuarium Exemplorum."" John of Bromyard 
was an English Dominican, who flourished in the 
latter part of the fourteenth century ; he arranged 
in a very large book a kind of dictionary of moral 
and theological subjects, in alphabetical order, 
full of stories, and other popular illustrations of 
the different subjects treated. Perhaps no work 
is more worthy the attention of those who are in- 
terested in the popular literature and history of 
England in the fourteenth century. A good 
edition was printed at Nuremberg in 1485, as I 
can state from a comparison of it with several 
manuscripts. The tales selected from John of 
Bromyard for the present work, are given from 
an excellent MS. in the British Museum (MS. 
Reg. 7 E. iv). The " Promptuarium Exem- 
plorum" was a compilation of the earlier part of 
the fifteenth century : I knew- it only in the 
printed editions, of which there were several at 
the end of the fifteenth and in the earlier half of 
the sixteenth centuries. 

I have already stated that manv of these tales 

appear to have been taken clown from oral recita- 
tion, and they seem to have been transmitted 
by a similar medimn to later ages. It is one of 
the most interesting chapters of the literary his- 
tory of our forefathers, to trace these stories, ap- 
parently lost in the political and religious revolu- 
tions which followed the introduction of printing, 
and suddenly making their reappearance in the jest 
books, and other similar productions, of the wits 
of the sixteenth and seventeenth centuries. With 
a view of giving some idea of this part of their 
history, I have added a few notes at the end of 
the volume : they might easily have been enlarged, 
but I have been content to give merely such in- 
stances of the recurrence of our tales under dif- 
ferent forms at different periods, as I have ob- 
served in the course of my own reading. In this 
point of view, these notes must be imperfect, and 
I should be soiTy if they are taken for more than 
they are worth. 

In making such a collection of stories, I could 
not altogether avoid those which are more es- 
pecially classed under the title of fables. Many 
of the fables of the Middle Ages are remarkably 
beautiful. Those given in the text of the present 
volume are taken chiefly from the collection made 
by Odo de Cerinton, an English Cistercian monk 
of the end of the twelfth century. In some re- 
spects my choice of these fables has been influ- 

cnced by the desire to illustrate the history of 
that most remarkable and influential work of the 
Middle Ages, the "Romance of Renard the Fox," 
Several of these fables are evidently taken from 
that romance, so popular at an early period in 
Germany and France, We have hitherto been 
able to discover few traces of this romance, in 
England, previous to the fifteenth century. There 
are, however, evident allusions to it in these fables. 
But the most decided proof of the knowledge of 
this romance at an early period in England is 
found in an English metrical version of a story 
from the French Romance (11. 6455 to 7026 in 
Meon's edition of the " Roman du Renart,"" Si 
conme Renart fist acaler Ysenarin dedenz le puis), 
which occurs in a MS. at Oxford, written not 
later than the reign of Edward I, and which I have 
reprinted from the Reliquiae Antiquse (to which 
work it was communicated by Sir Frederick Mad- 
den) at the end of these introductory observations. 
It is introduced here with the more propriety, 
because it is the same story as No. Ivii, in the text 
of this volume ; and it is somewhat curious, that 
while the English fable is a close copy from the 
French text of the romance, the Latin prose fable 
(also written in England) resembles more closely 
the same incident as told in the German Reineke. 
As a further illustration of the history of fables, 
I have given in the Appendix a very curious col- 


lection of fables of the thirteenth century, written 
in Latin rhyming verse, from a manuscript in the 
British Museum (MS. Additional. No. 11,619, 
fol, 189, ro.) This collection agrees in its general 
arrangement with the Latin prose collection of 
fables which goes under the name of Romulus, — 
with the collection in French verse, published by 
M. Robert, under the title of Ysopet I, — and with 
the French metrical fables of Marie de France ; 
but it is particularly interesting for three fables at 
the end, which are not found in any other collec- 
tion (as far as I have been able to learn), and 
which appear to be taken from some branch of 
the " Roman du Renart." In the notes to these 
fables, I have thought that it would not be unin- 
teresting to point out to the general reader in 
the first place, how many of them occur in the 
Greek collections which go under the name of 
iEsop, and in the fables of Phaedrus, or in the 
different supplements to that writer ; and secondly, 
the order in which the same fables stand in the 
two texts of Romulus, in the two French Ysopets, 
and in the fables of Mario. 

It was thought also advisable to reprint from 
Leyser, the Fables (or rather Fabliaux) of Adolfus, 
because they afford a curious illustration of the 
history of fiction ; and because Leyser's work on 
the medieval Latin poets is now becoming a rare 
book. Most of the stories in this poem are taken 

from Peter Alfonsi. Of Adolfus himself we 
seem to have no other information than that 
furnished by the poem. He states that he com- 
posed it in 131 0, and he dedicates it to Ulric, then 
a celebrated professor in the University of Vienna 
in Austria. 

The third article in the Appendix (no less im- 
portant in connection with the history of fiction), 
belongs to a class of productions of which I have 
already printed two specimens in my " Early 
Mysteries and other Latin Poems of the Middle 
Ages,"" — the Comoedia Babionis, and the Geta of 
Vitalis Blesensis. William of Blois, was the 
younger brother of the celebrated Peter of Blois, 
who addressed to him some of his letters, in one 
of which he compliments him on his poetic talents : 
— '' Nomen vestrum diuturniore memoria quam 
quatuor abbatiae commendabile reddant tragoedia 
vestra de Flaura et Marco, versus de Pulice et 
Musca, comoedia vestra de Alda," «fec.* I owe to 

* Petr. Bles. Epist. xciii. In another letter (Epist. Ixxvi), 
Peter speaks thus of his brother : " lUud nobile ingenium 
fratris mei magistri Giiliehni, qiiandoque in scribendis co- 
moediis et tragoediis quadam occupatione servili degenerans." 
It is a striking characteristic of the manners of the age, that 
one distinguished ecclesiastic should be found complimenting 
another on having written such indecent ribaldry as forms the 
denouement of the poem printed in the present volume. The 
grosser incidents are found, with some slight variations, in 
some of the early French fabliaux. 

the kindness of Professor Dr. Endlicher of Vienna 
a transcript of this poera from the two manuscripts 
in the Vienna Library.* Professor EndHcher 
conjectured, from the circumstance of its being 
found anonymously among the poems of Matthseus 
Vindocinensis, and from its similarity of style to 
the productions of that writer, that Matthseus 
was the author of the Alda. But I have since 
found a better copy among the Harleian manu- 
scripts (MS. Harl. No. 3872), which has the intro- 
ductory lines, wanting in the other copies, and con- 
taining the name of the Author. These introductory 
lines are also curious on account of the information 
they afford us relating to the life of William of 
Blois, and they furnish some supplementary matter 
to the article on this writer in the Histoire Lit- 
teraire de France, tom. xv. p. 418, the compiler 
of which believed that none of the writings of 
William of Blois had descended to our times. 

The last article in the Appendix, the poem De 
Affra et Flavio, is taken from a manuscript of the 
thirteenth century (MS. Cotton Cleop. A. viii. 
fol. 59, ro.), and is a curious example of the class of 
poems to which the writers of that age gave the 
title of Tragoedife. It bears so close a resem- 

* Codex bibliothecse impeiiiilis Vicnn. No. 393 (olim N. 
302), collatus cum codice ibid, existante No. 312. (Olim Salisb. 
8. 0.) See Endlicher, Catalog. Cod. Philolog. Latin. Bibl. 
Palat. Vind. pp. 146, 163. 


blance in style to the preceding poem by William 
of Blois, that we might almost be led to attri- 
bute it to the same author. 

I have as yet only spoken of the Latin tales in 
the present volume as illustrations of the history 
of fiction ; but they have also other claims on our 
attention ; there are perhaps few documents 
which throw more light on the private life and 
domestic manners of our forefathers. They con- 
tain characteristic anecdotes of the different 
orders of society : many of those I have printed 
throw light upon the character of the minstrels or 
jongleurs ; others illustrate popular literature by 
the numerous scraps of English and French 
poetry which are found in them ; others again 
illustrate the private manners of the monks, and 
the popular doctrines of the old Romish Church. 
Of this last class a much larger selection might 
have been made, but in general the monkish 
stories illustrative of the interference and power 
of the Virgin, and more particularly those relating 
to the real presence and the doctrine of transub- 
stantiation, are so disgustingly profane, that I 
have carefully avoided them.* 

* I ou8:ht, perhaps, to observe that I have reprinted in this 
collection several Latin stories from the Altdeutsche Blatter, 
which were communicated to that work hy Mr. Thorns, from 
a MS. of the thirteenth century then in his possession, but 
now transferred to the British i\Iuseum. 


The notes have already been mentioned. My 
only object in them has been to make the book as 
popular as I could, and with the same object I 
have thought it would not be unacceptable to add 
a brief glossary of the words least likely to be 
found in common Latin dictionaries, or which are 
used in acceptations not common in classic 
language. I have no right to suppose that every 
reader possesses the Glossary of Ducange. 

T. W. 

[From MS. Digby. (Bibl. Bodl.) No. 80, fol. 138.] 

\ VOX gon out of the vvocle go, 
Afingret so, that him wes wo ; 
He nes nevere in none wise, 
Afingret erour half so swithe. 
He ne hoekl nouther wej ne strete. 
For him wes loth men to mete ; 
Him were levere meten one hen. 
Then half an oundred wimmen. 
He strok swithe over all. 
So that he of-sei ane wal ; 
Withinne the walle wes on hous. 
The wox wes thider swithe wous ; 
For he thohute his hounger aquenche, 
Other mid mete, other mid drunche. 
Abouten he biheld wel 3erne ; 
Tho eroust bigon the vox to erne, 
Al fort he come to one walle, 
And som therof wes a-falle, 
And wes the wal over al to-breke, 
And on jat ther wes i-loke ; 
At the furmeste bruche that he fond, 
He lep in, and over he wond. 

Tho he wes inne, smere he lou, 
And ther of he hadde gome i-nou ; 
For he com in withouten leve, 
Bothen of haiward and of reve. 
/~\ N hous ther wes, the dore wes ope, 

Hennen weren therinne i-crope 
Five, that maketh anne flok, 
And mid hem sat on kok. 
The kok him wes flowen on liey. 
And two hennen him seten ney. 
" Wox," quad the kok, " wat dest thou thare ' 
Go hom, Crist the jeve kare ! 
Houre hennen thou dest ofte shome ; 
Be stille, ich hote, a Godes norae !" 
Quath the wox, " Sire chauntecler, 
Thou fle adoun, and com me ner. 
I nabbe don her nout bote goed, 
I have leten thine hennen blod ; 
Hy weren seke ounder the ribe, 
That hy ne mi3tte non lengour libe, 
Bote here heddre were i-take ; 
That I do for ahnes sake. 
Ich have hem leten eddre blod, 
And the chauntecler hit wolde don goed ; 
Thou havest that ilke ounder the splen ; 
Thou nestes nevere dales ten ; 
For thine lif-dayes beth al a-go. 
Bote thou bi mine rede do ; 
I do the lete blod ounder the brest, 
Other sone axe after the prest." 

" Go wei," quod the kok, " wo the bi-go ! 

Thou havest don oure kunne wo. 

Go mid thau that thou havest nouthe ; 

Acoursed be thou of Godes mouthe ! 

For were I a-doun, bi Godes nome! 

Ich mijte ben siker of owre shome ; 

Ac weste hit houre cellerer, 

That thou were i-comen her, 

He wolde sone after the jonge, 

INIid pikes, and stones, and staves stronge ; 

Alle thine bones he wolde to-breke, 

Thene we Averen wel awreke." 

TT E wes stille, ne spak namore, 

Ac he werth athurst wel sore ; 
The thurst him dede moi'e wo, 
Then hevede rather his hounger do. 
Over al he ede and sohute ; 
On aventure his wiit him brohute 
To one putte wes water inne, 
That wes i-maked mid grete ginne. 
Tuo boketes ther he founde. 
That other wende to the grounde. 
That wen me shulde that op-winde, 
That other wolde a-doun winde. 
He ne hounderstod nout of the ginne, 
He nom that boket, and lop therinne ; 
For he hopede i-nou to drinke : 
This boket beginneth to sinke. 
To late the vox wes bi-thout, 
Tho he wes in the ginne i-brout ; 

I-nou he gon him bi-thenche, 
Ac hit ne halp mid none wrenche ; 
A-doun he moste, he wes therinne ; 
I-kaut he wes mid swikele ginne. 
Hit mijte han i-ben wel his wille, 
To lete that boket hongi stille : 
Wat mid serewe, and mid drede, 
Al his thurst him over-hede. 
Al tlius he com to the grounde, 
And water i-nou ther he founde. 
Tho he fond water, 5erne he dronk, 
Him thoute that water there stonk, 
For hit wes to-3eines his wille : 
" Wo worthe," quath the vox, " lust and wille, 
That ne con metli to his mete ! 
3ef ich nevede to muchel i-ete, 
This ilke shome neddi nouthe, 
Nedde lust i-ben of mine moutlie. 
Him is Avo in euche londe. 
That is thef mid his honde. 
Ich am i-kaut mid swikele ginne, 
Other soum devel me broute her inne ; 
I was woned to ben wiis, 
Ac nou of me i-don hit hiis." 
T^HE vox wep, and reuliche bigan : 
Ther com a wolf gon after than, 
Out of the depe wode blive. 
For he was afingret swithe. 
Nothing he ne founde in al the nijte, 
Wer mide his honger aquenche mijtte. 


He com to the piitte, tliene vox i-lierde ; 

He him kneu wel by his rerde, 

For hit wes his nei3ebore, 

And his gossip, of children bore. 

A-doun bi the putte he sat. 

Quod the wolf, " Wat may ben that. 

That ich in the putte i-here ? 

Hei'tou cristine, other mi fere ? 

Say me soth, ne gabbe thou me nout, 

Wo haveth the in the putte i-brout ?" 

The vox hine i-kneu wel for his kun, 

And tho eroust kom Aviit to him ; 

For he thoute mid soumme ginne, 

Him self houp bringe, thene wolf therinne. 

Quod the vox, " Wo is nou there ? 

Ich wene, hit is Sigrim that ich here." 

" That is soth," the wolf sede, 

'•' Ac wat art thou, so God the rede.^" 

" A " quod the vox, " ich wille the telle, 

' On alpi word icli lie neUe : 
Ich am Eeneuard, thi frend. 
And 5if ich thine come hevede i-wend, 
Ich hedde so i-bade for the. 
That thou sholdest comen to me." 
" Mid the ?" quod the wolf, " warto ?" 
Wat shulde ich ine the putte do ?" 
Quod the vox, " Thou art ounwiis. 
Her is the blisse of paradiis; 
Her ich mai evere wel fare, 
Withouten pine, withouten kare ; 


Her is mete, her is di-inke, 

Her is blisse withouten swinke ; 

Her nis hounger never mo, 

Ne non other kunnes avo ; 

Of alle gode her is i-nou." 

Mid thilke wordes the volf lou. 

" A RT thou ded, so Gode the rede. 

Other of the Avorlde ?" the wolf sede. 
Quod the wolf, " Wenne storve thou. 
And wat dest thou there nou ? 
Ne beth nout jet thre daies a-go. 
That thou and thi wif also, 
And thine children, smale and grete, 
Alle to-gedere mid me hete." 
" That is soth," quod the vox, 
" Gode thonk, nou hit is thus. 
That ich am to Criste vend, 
Not hit non of mine frend. 
I nolde, for all the worldes goed, 
Ben ine the worlde, ther ich hem foud. 
Wat shuldich ine the worlde go, 
Ther nis bote kare, and wo. 
And livie in fulthe and in sunne ? 
Ac her beth joies fele cunne : 
Her beth bothe shep and get." 
The wolf haveth hounger swithe gret, 
For he nedde jare i-ete ; 
And tho he herde speken of mete, 
He wolde bletheliche ben thare : 
"A!" quod the wolf, " gode i-fere. 

Moni goed mel thou havest me binome ; 
Let me a-cloun to the kome, 
And al ich wole the for-3eve." 
" 36>" quod the vox, " were thou i-srive, 
And sunnen hevedest al forsake, 
And to klene lif i-take, 
Ich wolde so bidde for the, 
That thou sholdest comen to me." 
" nnO worn shuldich," the wolfe seide, 
" Ben i-knowe of mine misdede ? 
Her nis nothing alive. 
That me kouthe her nou srive. 
Thou havest ben ofte min i-fere, 
Woltou nou mi srift i-here, 
And al mi liif I shal the telle?" 
" Nay," quod the vox, " I nelle." 
" Neltou," quod the wolf, " thin ore, 
Ich am afingret swithe sore ; 
Ich wot to-nijt ich worthe ded, 
Bote thou do me soume reed. 
For Ci'istes love, be mi prest." 
The wolf bey a-doun his brest. 
And gon to siken harde and stronge. 
" "Woltou," quod the vox, " srift ounderfonge, 
Tel thine sunnen on and on, 
That ther bileve never on." 
"O ONE," quad the wolf, " wel i-faie 

Ich habbe ben qued al mi lif-daie ; 
Ich habbe widewene kors, 
Therfore ich fare the wors. 


A thousent sliep ich habbe abiten, 

And mo, 3ef hy weren i-writen. 

Ac hit me of-thinketh sore. 

Maister, shal I tellen more ?" 

" 36," quad the vox, " al thou most sugge, 

Other elles wer thou most abugge." 

" Gossip," quod the wolf, " for3ef hit me, 

Ich habbe ofte sehid qued bi the. 

Men seide, that thou on thine live 

Misferdest mid mine wive ; 

Ich the aperseivede one stounde. 

And in bedde to-gedere ou founde. 

Ich wes ofte ou ful ney. 

And in bedde to-gedere ou ley ; 

Ich wende, al so othre doth, 

That ich i-seie were soth. 

And therfore thou were me loth ; 

Gode gossip, ne be thou nohut wroth." 

" T/'UOLF," quad the vox him tho, 

"Al that thou havest her bifore i-do, 
In thohut, in speche, and in dede, 
In euche otheres kunnes quede, 
Ich the for3eve at thisse nede." 
" Crist the for3elde !" the wolf seide. 
" Nou ich am in clene live, 
Ne recche ich of childe ne of wive. 
Ac sei me wat I shal do. 
And ou ich may comen the to." 
" Do," quod the vox, " ich wille the lere. 
I-siist thou a boket hongi there .'' 


Ther is a bruche of hevene blisse, 

Lep therinne, mid i-wisse, 

And thou shalt comen to me sone." 

Quod the wolf, " That is lijt to done." 

He lep in, and way sumdel ; 

That weste the vox ful wel. 

The wolf gon sinke, the vox arise ; 

Tho gon the wolf sore agrise. 

Tho he com amidde the putte. 

The wolf thene vox opward mette. 

" Gossip," quod the wolf, " wat nou ? 

Wat havest thou i-munt^ weder Avolt thou ?' 

" Weder ich wille? " the vox sede, 

" Ich wille oup, so God me rede ! 

And nou go doun, with thi meel, 

Thi bijete worth wel smal. 

Ac ich am therof glad and blithe, 

That thou art nomen in clene live. 

Thi soule-cnul ich wile do ringe, 

And masse for thine soule singe." 

The wrecche binethe nothing ne vind, 

Bote cold water, and hounger him bind ; 

To colde gistninge he was i-bede, 

"Wroggen haveth his dou i-knede. 

' I ^HE wolf in the putte stod, 

Afingret so that he ves wod ; 
I-nou he cursede that thider him broute ; 
The vox ther of luitle route. 
The put him wes the house ney, 
Ther freren woneden swithe sley. 

So that hit com to the time, 

That hoe shulden arisen ime, 

For to suggen here houssong. 

O frere ther wes among, 

Of here slep hem shulde awecche, 

Wen hoe shulden thidere recche. 

He seide, " Ai-iseth on and on. 

And kometh to houssong hevereuchon." 

This ilke frere heyte Aihner, 

He wes hoere maister curtiler; 

He wes hofthurst swithe stronge, 

Rijt amidward here houssonge, 

Alhone to the putte he hede ; 

For he wende bete his nede. 

He com to the putte, and drou. 

And the wolf was hevi i-nou ; 

The frere mid al his maine tey 

So longe, that he thene wolf i-sey. 
For he sei thene wolf ther sitte, 

He gradde, " The devel is in the putte !" 

nr* O the putte hy gounnen gon 

Alle, mid pikes, and staves, and ston. 

Euch mon mid that he hedde, 

Wo wes him that wepne nedde. 

Hy comen to the putte, thene wolf op-drowe ; 

Tho hede the wreche fomen i-nowe. 

That weren egre him to slete 

Mid grete houndes, and to bete. 

Wei and wrothe he wes i-swonge, 

Mid staves and speres he wes i-stounge. 


The wox bicharde him, mid i-wisse, 
For he ne fond nones kunnes blisse, 
Ne hof duntes fbr3eveness. 



I. De Mauro bubulco. 

Fertur fuisse quidam rex nobilis, potens, et dives, qui 
habuit principes multos, comites, barones, milites, et 
clientes, populos multos quoque ex terns diversis, et 
gentibus, et linguis. Habuit quoque thesauros argenti 
et auri, et divitias infinitas, armenta plurima, gi'eges 
innumerabiles. Habuit et quoddam inter cretera mira- 
bile, et quod cjeteris mirabilius videbatur, scilicet, 
taurum aurea cornua liabentem, quem quidam bubulcus 
ejus, nomine Maurus, cum armento plurimo custodiebat. 
De quo Mauro illud laudabile fertur, quod tantum 
amator esset veritatis, ut nunquam mentiri vellet, nee 
aliquis esset qui Maurum mentitum fuisse prohibet, 
unde a rege plurimum diligebatur. Habebat et quem- 
dam cujusdam suiB civitatis propositum, hominem 
nequissimura, et tantjB malitite, ut nunquam gauderet 
nisi cum regem adversus aliquem de sua familia ad 
iracundiam provocasset. Cum ergo sederet rex 
prfefatus vice quadam cum eodem proposito, locutus 
est de Mauro, taliter dicens, " Nunquam," ait, " vi- 
disti hominem tam veridicum tamque fidelem ut est 
Maurus qui custodit taurum meum cum aureis cor- 
nibus." Ad hoc propositus ille ita respondit, " Tu," 



inquit, " O rex, Mauruin bubulcum tuum esse veri- 
dicum dicis, in tantum ut nunquam mentiatur; sed si 
velles imam de tuis civitatibus ponere infra actionem, 
ego e contra caput meum in eadem finatione ponerem 
amputandum, si perderem, quin Maurum quem tuum 
laudas in tua presentia et audientia facerem mentiri," 
Quando rex audisset, fecit finationem istam cum pro- 
posito suo, ut si propositus Maurum coram rege facere 
mentiri posset, civitatem illam haberet, et, si non posset, 
proprium caput amitteret. Qua finatione facta con- 
stituit rex diem nominate proposito, in qua Maurus 
coram mandaret, et propositus ad liberandum caput 
suum praesens adesset. Propositus abiit, domum suam 
adiit, et contristatus cogitare coepit quod stultam fina- 
tionem fecisset, si pei'deret. Tristis ergo et moerens 
in dome sua recedit, quem cum uxor sua interrogasset 
quidnam haberet, narravit cuncta qua3 contigerant. 
Cui uxor, " Lfetus," ait, " esto, et hilaris, quoniam ego 
te bene liberabo, faciamque tale quid Maurum perpe- 
trare, quod pro vita sua coram rege non audebit recog- 
noscere." " !" inquit ille, " si hoc facere posses, 
beatum me faceres, quoniam et meum caput liberai-es, 
et me et te divites efiiceres, unde igitur et quod dixisti 
proficere festina." Perrexit mulier Mauro futura 
fiscus diaboli. Quam cum ad se venire conspiceret, 
mirabatur cur tanta mulier ad eum veniret. Venit, et 
Maurus inter quandam silvam regalia pecora pascentem, 
et taurum aurea cornua habentem custodientem, invenit. 
Quo amicabiliter salutato, resedit. Quid plura ? Statim 
apprehendens eum, deosculata est eum, et procaci 


vultu blandiebatur, irretivit eum raultis sermonibiis, et 
blandiciis labioi'um suorum pertraxit ilium ; qui statim 
secutus est earn commiscendum luxuriam, quasi agnus 
lasciviens, et quasi bos ductus ad victimaiU; ignoi'aiis 
quod ad viucula stultus transveheretur, donee trans- 
figeret sagitta jecur ejus, et nesciens quod de periculo 
animje illius ageretur, velut si avis festinet ad laqvieum. 
Cumque inebriasset eum uberibus, et ille fruitus fuisset 
cupidinis amplexibus, ait ad eum, " Nisi," inquit, " pro 
eo quod fruitus es concubitu, mihi dedei'is aurea cornua 
quiB gerit taurus domini tui, accusabo te apud dominum 
meum, et insidiabitur tibi, donee tu deleris de terra 
viventium." Quod cum Maurus audissit, nimio terrore 
correptus, alia multa ojitulit, plurima promisit, spondens 
quod quaicunque vellet ilia daret, tantum aurea cornua 
tauri non postularet. Sed cum ilia pro amore cornuum 
omnia refutaret, timens Maurus magis propositum 
quam regem, baculum suam arripuit, et taurus in corn- 
ibus percutiens cornua dejecit, et mulieri miserabili 
tradidit. Quae domum reversa allata cornua marito suo 
demonstravit, et quod Maurus quid de eisdem cornibus 
actum sit interrogatus a rege recognoscere non affir- 
mavit, Laatatus est propositus, et quasi de gravi 
sompno evigilans, diem ilium celebrem atque jocundum 
duxit, et diem a rege pr^fixum fiducialiter deinceps 
expectavit. Appropinquante autem die prajuominato, 
raandavit rex omnes pi'incipes, milites, et satellites suos, 
ut liuic rei interessent, et quis vel rex ipse vel pro- 
positus proderet pariter audirent. Qui cum venissent, 
et juxta suam dignitatem in aula regia consedissent, 



affuit et propositus hilaris et jocundus, et quasi de libe- 
rando capite suo et adipiscenda civitate securus. Cur- 
runt ex prascepto regis cursores unus alterum prius ut 
advocarent ad praesentiam regis et principum ejus, et 
accelerarent Maurum tanquam rationem suee voca- 
tionis ( ?) redditurum. Quibus venientibus et mandatum 
regis personantibus, pavore coucussus Maurus iter 
arripuit, et praesentiam regis adire festinavit. Sed cum 
adhuc esset in itinere, cogitare ccepit et reminisci quam 
stulte quamque imprudenter egisset, et quo tenderet, 
et quod eum ante regem et principes ejus de ai-mentis 
regis qu£e multa diu custodierat, et maxime de tauro 
cujus aurea cornua dederat, reddere rationem oporteret, 
subsistet et secum loquens ait, " Non," inquit, " ultra 
progrediar, donee temptavero et experiar quid et 
qualiter interrogatus a rege respondere sine periculo 
possim." Et valide baculum suum in terra percutiens, 
et firmiter figens, pileum suum de capite suo sumit et 
super baculum ponit. "Ecce," inquit, "rex." Et 
abiens retro quantum j actus lapidis, iterum revertitur 
ad baculum stantem in itinere quern in locum regis 
constituerat, et inclinans se adoravit eum super terram, 
dicens, " Salve, rex ! salve, rex !" Et respondens 
pro baculo sibimet ipsi dixit, " Salveris," ait, " Maure, 
serve bone et fideHs et prudens. Quomodo se continent 
armenta mea ?" " Optime," respondit Maiu'us. Et 
quomodo se habet," inquit, " taurus mens aureis cor- 
nibus ?" " Aliter," ait Maurus, " quam vellem, aut 
expediret mihi." " Quomodo?" " Nudius tertius," ait 
Maurus, " divertit a collegio pecorum, et veniens turba 
luDorum.iugulavit eum, et comedit." Et respondens pro 


baculo suo, ait" Male custodisti taurummeum ; verump- 
tamen redde mihi cornua ejus, quoniara ilia lupi non 
comederunt." Recogitans autem Maurus intra se, " si 
dixero," inquit, "quod lupi eum comederunt, ipse cornua 
requiret. Hoc salva salute mea dicere non possum." 
Et abiens retrorsum quantum j actus est lapidis, ad 
baculum rediit, et baculo quasi rege adorato et salutato, 
nequaquam amplius mendaciorum diverticula quie sunt, 
sed cuncta quje gesserat, qualiter pro commisso adul- 
terio aurea cornua tauri uxoi-i nequissimi propositi 
dederat, coram baculo quasi coram rege staret, replevit, 
et adjecit, " Melius est ut veritatem coram rege dicam, 
quam mendacium cogitans, de mendacio reprebensus 
turpiter inteream. Veritatem ergo loquar, non mentiar ; 
veritatem meditabitur guttur meum, nee in faucibusmeis 
stultitia personabit." Sumpto itaque pileo et capiti suo 
imposito, et arrepto baculo et subsecuto, pervenit ad 
regem, et stans coram rege dixit, " Salve, rex ! salve, 
rex!" Et intuitus eum rex, " Tune es," inquit, " verax et 
veridicus servusmeus Maurus, bonus, prudens, et fidelis, 
et vere Israelita, in quo dolus non est ?" " Ego," inquit, 
"domine mi, rex." "Quid agunt," ait rex, "armenta 
mea et pecora mea?" Respondit Maurus, "Bene," 
inquit, " domine mi, rex, cuncta prospera sunt." 
" Quomodo," ait, " habet ille singularis ferus mens, 
taurus meus cum aui-eis cornibus ?" Respondit, " Longe 
aliter, domine mi, quam tu velles, vel expediret misero 
mihi, vel quam audeam confiteri: veritatem tamen 
dicens, non mentior, et si sit in operibus meis, nulla 
tamen erit in sermonibus reprehensio. Audi ergo 
veritatem, et dimitte iniquitatem." Et prajtento 


digito in prasfatum propositum, " Domine," inquit, 
" uxor illius propositi nudius tertius venit ad me, 
fraudulentiis me fefellit, et incurri in earn, quod cum 
fecissem, minis suis terruit me, quod scilicet apud suum 
dominum accusaret, nisi illi aurea cornua darem. 
Timens ergo, domine mi, malitiam nequissimi propositi, 
dedi illi aurea cornua tauri tui ; et scio quod dignus 
sum morte, sed propitius esto, obsecro, miserere mei 
secundum magnam liberalitatem tuam, et secundum 
multitudinem miserationum tuarum demitte iniquitatem 
meam." Quid plura? non est mentitus Maurus, et ideo 
non imputavit ei rex peccatum, quia non est inventus 
dolus in ore ejus. Propositus ergo capite punitus est, 
et Maurus magnus et gioriosus in domo regis in die et 
deinceps tunc et in sempiternum. 

II. De duobus mendicantibus. 
AuDivi de duobus, quorum unus humilis pauper erat, 
alius pauper superbus. Pauper quidem humilis ubi 
segetes triturabantur in area, cum cyrotheca frumen- 
tum in elemosina petebat, nee inveniebat aliquem qui 
pleuam modicam cyrothecam frumenti illi negaret ; et 
quia a multis recepit, licet ab unoquoque modicum 
recepisset, cito factus est dives. 

Ex multis minimis grandis acervus erit. 
Pauper autem superbus nolebat parvara elemosinam re- 
cipere, sed magnum saccum secumferebat, quemvidentes 
liii a quibus petebat nihil volebant ei dare, quasi perterriti 


sacci magnitucline ; et quia paucos invenit qui darent, 
acfiilit quod magis lucratus est pauper humilis cum 
cyrotheca, quam pauper superbus cum sacco. 

III. De filio regis qui iiunquam viderat mulieres. 

Legimus de rege quodam, qui cum filios mares non 
haberet, tristabatur valde ; cui natus est filius, et 
gavisus est gaudio magno valde. Dixerunt autem 
regi periti raediciquod filius ejus talis erat dispositionis, 
quod si solem vel ignem videret infra .x. annos, lumine 
oculorum privaretur. Quo audito, rex filium suum 
in spelunca cum nutricibus inclusit, ita quod usque 
ad .X. annos luminis claritatem non vidit. Et tunc 
puero de spelunca educto, cum rerum mundialium 
nullam haberet notitiam, pra3cepit rex ostendere ei 
omnia qua? sunt in mundo, secundum genus suum, 
videlicet viros seorsum, mulieres, equos ; in alio loco 
aurum, ai-gentum, et lapides preciosos, et omnia qua? 
delectare possunt oculos intuentium. Cum autem puer 
qutereret nomina singulorum, et ventum esset ad 
mulieres, quidam regis servus respondet, ludendo, 
" Istte sunt dtemones homines seducentes." Cor vero 
pueri illarumdesiderioplusquamcoeteris rebus anhelabat. 
Cumque rex quEereret a puero quid magis ex omnibus 
qua3 videret amaret, respondit " INIagis diligo dasmones 
illos qui homines seducunt, quam omnia alia qufe vidi." 
Ecce quomodo hominis natura in hac parte prona est 
ad lapsum, et iccirco qui volunt esse continentes, ne- 
cesse est ut fugiant mulieres. 


IV. De rege et milite qui videinint paiiperem l?etantem et 

Legimus de quodam I'ege qui dixit ciiidam militi suo, 
" Eamus nocte per civitatem, et videamus quas fient in 
ea." Cum autem ad quendam locum devenissent, 
viderunt lumen in quodam subterraneo habitaculo, in 
quo sedebat homo pauper cum soi-didis et laceratis ves- 
tibus cum uxore sua pauperrima, quae coram viro suo 
cantabat et laudibus eum extoUebat." Tunc rex mirari 
coepit, quod hii qui tanta gravati erant inopia, et 
vestimentis carebant, nee domum habeant, ita Isetam 
et securam et quasi locupletam ducebant vitam ; et 
ait militi suo, " Valde mirabile quod nunquam mihi 
et tibi placuit vita nostra, qua3 tantis deliciis et tanta 
refulget gloria, sicut lios stultos Ifetificat miserrima 
vita sua, qusB dulcis et suavis videtur eis, cum sit 
aspera et amara." Cui miles sapienter respondit, 
" Multo amplius stultam et miseram reputant vitam 
nostram vera? vitee et ffiterna^. glorias dilectores, qui 
splendida palatia nostra et vestes et divitias tanquam 
stercora reputant respectu cojlestium divitiarum, et 
gloriam nostram tanquam ventum et inane testimant 
respectu inenarrabilis pulcritudinis glorias sanctorum 
quae est in coelis. Nam quemadmodum nobis decipere 
isti nisi sunt, eodem modo et amplius nos, qui in hoc 
mundo erramus et sufficientiam nobis esse putamus in 
ista falsa gloria, lamentationibus digui sumus in ocidis 
eorum qui gustaverunt dulcedines aiternorum bonorum. 


V. De Saltu Templarii. 

De quodam autem Templario audivi, quod in principio 
ordinis cum adhuc pauperes essent et valde in religione 
ferventes, ipse veniens de civitate Tyrensi et pecuniam 
ex elemosina susceptam portans in Acconensem civi- 
tatera, venit ad locum quendam qui Saltus Templarii 
ex illo tempore nuncupatur. Nam cum illi nobili militi 
SaiTaceni insidias posuissent in loco ubi ab una parte 
cacumen prseruptfe rupis liabebat, ex alia parte mare 
profundissimum subjacebat, Sarracenis ante et retro 
in arcta semita eura obsidentibus, ut ad nuUam partem 
declinare valeret, ipse magnam habens spem in Domino, 
ut elemosinam ab irapiis redimeret, calcaribus urgens 
equum a rupe sublimi prosiliit cum equo in abjssum 
maris: equus vero, sicut Domino placuit, usque ad ripam 
militem illjesum portavit, qui statim cum ad terram 
exivit, crepuit medius, eo quod undis marinis in saliendo 
fuisset vehementer allisus. Et ita Christi miles cum 
pecunia pedes reversus est ad Tyrensem civitatem. 
Hie igitur in solo Deo spem posuit, unde et ipsum 
Dorainus liberavit. 

VI. De muliere quae nolebat expendere telam ad sepeliendum 
maritum suum. 

AuDiviMUS de quadam muliere, cum de vita mai'iti sui 
desperaret, et ille morti vicinus usum lingua; et ca^te- 
rorum menibrorum amisisset, vocata ancilla sua dixit 


uxor hominis illius qui in extremis laborabat, " Festina, 
et erne tres ulnas tela? de borello ad maritum meum 
sepeliendum." Quae respoudit, " Domina, habetis telam 
lineam abundauter ; date illi quatuor uluas et amplius 
ad sudai'ium." At ilia indignans ait, " Sufficiunt ei 
tres ulna? de borello." Et super hoc domina et ancilla 
domini discordabant. Quod audiens homo ille, sicut 
potuit, cum magno conamine respondit, " Curtum et 
grossum facite mihi sudarium, ne luto inquinetur." 
Quod est dicere secundum vulgare Gallicorum : 

Curt le fetes pur le croter. 

VII. De angelo qui duxit heremitam ad diversa hospitia. 

Cum quidam heremita, spiritu blasphemi^ temptatus, 
cogitaret quod non essent justa Dei judicia qui malos 
prosperari sinit et bonos affligit, angelus Domini in 
specie hominis apparens ei, dixit, " Sequere me : Deus 
enim misit me ad te, ut mecum venires, et ostendem 
tibi occulta ejus judicia." Et duxit eum ad domum 
cujusdam boni viri, qui liberaliter et benigne recepit 
eos in hospitio, omnia necessaria ministrans eis. In 
mane autem furatus est angelus hospiti suo cipbum 
quem valde diligebat ; et valde coepit dolere heremita, 
credens quod ille non esset a Deo. Alia nocte hosj)itati 
sunt in domo cujusdam hominis nequam, qui malum 
hospitium fecit eis, et eos male tractavit ; cui angelus 


ciphum detlit quern furatus erat bono hospiti. Quod 
videns lieremita contristatus est valde, et malam 
opinionem ab illo recepit habere. Inde igitur pi'oce- 
dentes hospitati sunt in domo cujusdaui boni hominis, 
qui cum magno gaudio eos recepit, et necessaria suffi- 
cienter eis ministravit; in mane etiam quendam juve- 
nem famulum suum concessit eis, qui eos deduceret et 
ostenderet viam. Quern angelus de ponte praecipitavit 
et suffocatus est in aquis. Quod videns heremita, valde 
scandalizatus est et contristatus. Quarta autem nocte 
quidam vir bonus optime recepit eos, et copiosa cibaria 
cum vultu hilari eis exhibens, et lectos idoneos pi'a^pa- 
rari fecit; sed parvulus quem solum hospes habebat 
nocte flere coepit, uec sinebat eos dormire. Angelus 
autem nocte surgens, puerum transgulavit. Quod 
videns heremita, credidit quod esset angelus Sathanas, 
et voluit discedere ab ipso. Tunc demum angelus 
dixit illi, " Dominus ad hoc misit me ad te, ut osten- 
derem tibi occulta ejus judicia; et scires quia nihil fit 
in terra sine causa. Bonus ille homo cui ciphum 
abstuli, nimis ilium diligebat et curiose servabat, fre- 
quenter cogitans de cipho cum cogitare deberet de 
Deo; et ideo pro bono suo illi subtraxi, et ilium 
dedi malo hospiti, qui nos in hosi)itio non bene recepit, 
ut mercedem suam receperet in hoc steculo, et in alio 
stuculo nuUam haberet retributionem. Submersi autem 
fainulum illius qui tertia nocte nos libenter recepit, 
quia firmaverat in animo suo quod sequenti die 
dominum suum occideret, et ita bonum hospitem 
nostrum a raorte liberavi, et servum ilium ab honiicidio 


operis, qui jam homicida erat proposko mate voluntatis, 
lit minus puniretur in inferno. Quartus autem 
hospes noster antequam filium haberet, multa bona 
faciebat, et quicquid supra victum et vestitum habere 
poterat pauperibus reservabat, sed nato illi filio manum 
ab operibus misericordiae retraxerat, et omnia filio suo 
reservabat. Ego autem materiam avaritiai Domino 
prsecipiente illi abstuli, et animam pueri innocentis in 
paradiso coUocavi. Quod audiens lieremita liberatus est 
ab omni temptatione, et Dei judicia quae sunt ab issus(?) 
multa coepit glorificare. 

VIII. De imiliere litigiosa. 

Audi VI de quadam muliere litigiosa, qute frequenter vi- 
tuperabat maritum suum, et inter caitera opprobria coram 
omnibus ipsum pediculosum vocabat. Cumquemaritus 
frequenter rogasset eam, ut a tali opprobrio cessaret, et 
ilia nihilominus illi frequenter exprobraret quod miser 
et pediculosus esset, tandem sub interminatione gravis 
poense illi inhibuit ne talia de caetero diceret. At ilia 
proliibitione contempta, acerbius et frequentius quam 
hujusmodi prasvius convitia marito dicere non cessabat. 
Tandem vir ejus pra3cipitavit eam in aquam. Cumque 
fere suiFocaretur, et os aperii'e non posset quin acjua 
subintraret, ipsa supra aquas manus extendens, coepit 
signis exprobrare, et inter duos ungues pollicum ac si 
pediculos occideret exprimei'e signo quod non poterat 


IX. De alia litigiosa mulicre. 

Db alia etiam audivi, quEe cum transiret per pratum 
quoddam cum marito suo, dixit vii" ejus, " Hoc pratum 
est bene falcatum." " Iramo est tonsum," dixit ipsa. 
" Iramo falce sectum est," ait maritus, " et falca- 
tum." Respondit uxor, " Non est verum, sed forcipe 
tonsum." Et cceperunt diu litigare. Tandem maritus 
valde iratus, abcidit linguam uxoris. Ilia autem cum 
digitis forcipes exprimens, et signo innuebat quod 
pratum tonsum fuit ; et cum non posset ore coepit 
digitis litigare ; sicut faciunt quidam monachi, quando 
eis silentiuai imperatur, etc. 

X. De muliere contraria viro suo. 

AuDivi de quadam mala muliere, qute ita erat con- 
ti-aria viro suo, quod semper adversabatur ei, et con- 
traria mandatis ejus faciebat ; et quotiens maritus ejus 
aliquos ad prandium invitabat, et rogabat earn ut vultu 
liilari reciperet liospites, ipsa contrarium faciebat, et 
virum suum valde affligebat. Quadam autem die, 
cum homo ille quosdam ad prandium invitasset, fecit 
poni mensam in horto suo prope aquam. Ilia vero ex 
parte fluminis sedens, torvo vultu homines invitatos 
intuebatur, et aliquantulum remota erat a mensa. Cui 
maritus ait, " Ostende vultum hilarem hospitibus 


nostris, et accede proprius ad mensara." Quo aiidito, 
ilia statim magis se removit a mensa, et ripos fluvii (pii 
post dorsum ejus erat appropinquavit. Quod attendens 
maritus ejus valde iratus ait, "Accede ad mensam." 
Ilia volens contrarium facere cum magno impetu in 
tantum se a mensa elongavit, quod in fluvium cecidit, 
et suffocata non comparuit. At ille tristitiam simulans, 
intravit in navim, et navigans contra impetum fluvii 
cum magna pertica quferebat uxorem suam in aquis. 
Cumque vicini ejus quajrerent quare in parte superiori 
qua3reret eam, cum deberet cam quaerere in parte in- 
feriori, respondit, " Nonne novistis uxorem raeam, qufe 
semper contrarium faciebat, et nunquam recta via 
incedebat ? Credo pro certo quod contra impetum 
fluvii ascendit, et sicut alii consueverunt non descendit." 

XII. De alia mala mulieve. 

De quodam alio liomine audivi, quod cum ejus uxor 
nunquam vellet obedire illi, ipse simulavit se ire ad 
nundinas, et uxori suae dixit, " Quicquid vis, facias ; 
hoc solo excepto, quod in foramine isto digitum non 
ponas." Cum autem homo ille recederet, ac si ad 
nundinas iturus esset, abscondit se in quadam vieina 
domo. Uxor autem ejus cogitare ccepit, " Quare in- 
liibuit mihi maritus mens quod in foramine isto digi- 
tum non mitterem : certe digitum mittam, ut probem 
quare istud prohibuit mihi." Et ipsa cum magno 


impetu digitos suos immittente in foramine, clavi 
acutissimi quos maritus ejus in foramine posuerat 
digito ejus infixi sunt, et pra) angustia ccepit clamare, 
ita quod ejus maritus et vicini concurrerent. Cui ma- 
ritus ejus ait, " Quare non credidisti milii, et mandatis 
meis obedire noluisti ? Prasciperam enim tibi ut quicquid 
velles faceres, dummodo in foramine isto digitum non 
poneris." Et ita uxoreni malam castigavit, ut alia 
vice pra^ceptis ejus aquiesceret. 

XI. De muliere qua; decipiebat custodcm siuim. 

Secundum quod solet dici, mulicr habet nnani artem, 
id est unum decipiendi modum, plusquam diabolus. 
Audivi de quadam quam maritus ejus ita custodiebat, 
quod nunquam sine ipso illam egredi sinebat. Ipsa 
vero coepit multipliciter cogitare quomodo custodem 
suum posset decipere, et tandem signavit amasio suo, 
sen adultero, quod expectaret eam in quadam domo. 
Cumque mulier ante domum venisset, permisit se cadere 
in Into magno, simulans quod bjbricassent pedes ejus. 
Cumque tota vestis ejus inquinata fuisset, dixit marito 
suo, " Expectate liic ad liostium, quia oportet me 
mundare vestes meas in domo hac." Postquam diu 
adultero fuit, lotis vestibus exivit, et ita maritum suum 


XIII. De dolo et arte vctularuni. 

AuDivi de quadam vetula, quae non poterat quamdam 
matronam inducere ut juveni consentiret ; tunc ait 
juveni, " Finge te infirmum, et signifiea mulieri illi 
quod amore ejus infirmares." Vetula autem catulam 
suam tribus diebus jejunare fecit, et postea panem 
cum synapio ei ad munducandum dedit ; et ducens 
earn secum ad domum mulieris, catula coepit lacrimari 
pi'Ee angustia synapis. Cumque matrona qusereret 
quare catula ilia lacrimas efFunderet, vetula suspirans 
respondit, " Hsec fuit quaedam mulier, quve permisit 
juvenem mori amore ipsius; cumque juvenis ille graviter 
infirmaretur, cogitavit quomodo posset se de ilia vindi- 
care, et quibusdam portilegiis mutavit illam in catulaiu, 
quod Deus fieri pei*misit pro peccato suo, eo quod 
honiinem mori permisit, quern a morte liberasse potuit. 
Et ecce modo poenitens plorat, eo quod voluntati juvenis 
non consensit." Tunc matrona timeus ne idem con- 
tingeret sibi, ait, " Vse mihi ! quidam infirmatur usque 
ad mortem, eo quod nolui ei consentire !" Et ita in- 
duxit matronam ut juveni consentiret. 

XIV. De alia vetula. 

De quadam alia muliere audivi, quse cum haberet 
secum adulterara, et maritus ejus vidisset eum in lecto, 
exiens insidiabatur ei in tali loco, quod per alium non 


poterat transire. Mulier vero misit ad quandam vetulam 
lenam vakle malitiosam, qnai multa sciebat, ut in hoc 
articulo juvaret earn ; quae mandavit ei ut absconderet 
juvenem, et ita factum est. Ettransiens vetula coram 
mai-ito ait, " Dominus sit tecum et cum sociis tuis !" 
At ille, " Quid dicis, vetula ? solus sum." At ilia, 
" Domine, ignosce mihi, quia aliqua est hora diei in 
qua oculi hominum solent ita transmutari, quod de 
una persona creditur ut sint dusc." Tunc ille coepit 
cogitare quod forte ita accidit ei, quando vidit uxorem ; 
et ivit ut probaret si ita esset. Et cum videret uxorem 
solam, petiit ab ea veniam, eo quod malum cogitasset 
de ea. 

XV. De homine qui unum fiKum tantum habuit. 

AuDivi quod quidam loquebatur in Francia, et divina- 
bat per os daemoniaci, et multa abscondita raanifestabat, 
et erat opinio omnium quod non mentiebatur. Cum 
autem quidam venissent ad eum, et de multis interroga- 
rent, " Guineliochet" omnibus vera respondebat ; sic 
enim daemon ille se vocari faciebat. Tandem quidam 
teraptans eum ait, " Die mihi quot filios habeo." Cui 
Guinehochet respondit, "Unum solum habes filium." 
Tunc ille convocatis omnibus ait, " Dicebatur quod iste 
non mentiebatur, et ecce manifeste mentitus est, dicens 
quod non habeo nisi unum filium, cum sicut scitis 
habeam duos." Cui daemon ridens et irridens respondit, 


" Veruni dixi, non habes nisi unum, nam alius est filius 
sacerdotis." lUe autera erubescens, et valde iratus, ait, 
" Die niihi quis ex duobus est sacerdotis filius, ut ejiciara 
ilium." Cui daemon, "Non dicam, tibi oportebit 
utrumque abjicere, vel utrumque pascere." 

XVI. De muliere superba. 
AuDivi de quadara muliere, quae vestes Candidas per 
terram trahebat, "et vestigia post se relinquens, excitabat 
pulverem usque ad altare et usque ad imaginem cruci- 
fixi. Cum autem exiret de ecclesia, et caudam propter 
lutum sublevaret, vidit quidam sanctus homo diabolum 
ridentem, et adjuravit eum ut diceret sibi quare 
rideret. Qui ait, " Quidam socius mens nunc sedebat 
super caudam mulieris illius, et utebatur ilia tanquam 
quadriga sua ; cum autem mulier caudiim levaret, socius 
meus a cauda excussus in lutum cecidet : et hcec est 
causa quare risi." 

XVII. De muliere quae voluit decipere heremitam. 

De quadam etiam turpi muliere legimus, quse jactavit 
se quod non esset aliquis ita i-eligiosus quern non 
posset decipere, ut cum ipsa peccaret ; et obligavit se 
summa pecunise duobus leccatoribus, quod inducei-et 
quendam sanctum heremitam ut ejuslibidiniconsentiret. 
Accedens de noctis crepusculo ad hostium ceUaj ejus, 
dicebat quod societatem ejus in nemore amiserat, et 


amissa via quo div^ertere posset nesciebat ; iinde in- 
stanter et quasi lacrimando cocpit heremitam rogare, ut 
ipsammorientemfrigore et timentemlupos et alias bestias 
intuitu Dei in domo sua reciperet ilia nocte. Tandem 
post multam repulsam, compassione motus, recepit earn 
in angulo cellce sure. Ilia vero dicente quod frigore 
moreretur et fame, lieremita ignem accendit, et dedit 
ei manducare. At ilia levatis pannis calefaciens se ad 
ignem, pedes nudos et crura coepit ostendere, quaa vidit 
heremita, et statim exarsit in earn, et cum vehementer 
temptaretur coepit Deum orare. At ilia magis volens 
eum accendere, appropinquans ait, " Domine, ecce 
quomodo laesa sum spinis in pedibus et in cruribus." 
Homo vero Dei magis ac magis incendebatur, et coepit 
digitos suos cum igne candelae comburere, et cum 
anxiaretur valde dicebat, " Si non potes hunc modicum 
ignem sufferre, quomodo ignem gehennalem posses sus- 
tinere." Et ita successive omnibus digitis igne crematis, 
cessavit ardor concupiscentiae carnalis. Elam autem stu- 
pentem etadmirantem horror tantusinvasit, quod mortua 
est pree timore. Mane vero facto duo leccatores ad cellam 
heremitse venientes, et ei inproperantes quod cum ilia 
muliere dormivisset, postquam domum intraverunt illam 
mortuam invenerunt. Tunc heremita quid ei ilia nocte 
accidisset narravit, et digitos suos combustos ostendit. 
lUi vero cognita veritate valde doluerunt, et peccatum 
suum confess! sunt, rogantes heremitam ut pro suscita- 
tione mulieris Deum rogaret. Qui rogavit, et suscitata 
est, et postmodum bene vixit. 



XVIII. De muliere adultera, 

AuDivi de quadam mala muliere, cui maritus ejus per 
omnia credebat, quae cum ire vellet adulterum suum, 
dicebat viro suo, " Infirmus es, intra lectum tuum, et 
sudabis, et vide ne surgas donee dixero tibi." Tunc 
ilia jfirmans hostium camerje, et secum clavem portans, 
ibat, et non revertebatur usque ad vesperam. Hie vero 
credens se esse infirmum, non audebat de lecto surgere 
donee rediret uxor ejus, et diceret, " Amodo potes 
surgere : video quod curatus es ab infirmitate." Qua- 
dam autem die, cum ilia diceret adultero quod diligeret 
eum plusquam maritum suum, ille respondit, " Hoc pro- 
babo, si verum est quod dicis, quia si meliorem dentem 
quern habetmaritustuus in ore suo portaveris mihi, credo 
tibi." At ilia ad maritum re versa, coepit flereet tristitiam 
simulare. Cui maritus ait, " Quid habes quare luges ?" 
At ilia, " Non audeo dicere." " Volo," inquit, " ut 
dicas mihi." Cumque ille multum instai'et, tandem ilia 
dixit, " Tantus foetor ex ore tuo procedit, quod jam 
non possum sustinere." Ille vero admirans et dolens 
ait, " Quare non dixeras mihi prius : possemne aliquod 
remedium adhibere ?" Cui ilia, " Non est aliquod re- 
medium, nisi ut facias extrahi dentem ilium ex quo 
tantus foetor pi-ocedit." Et ita ad exhortationem ux- 
oris fecit extrahi bonum et sanum dentem quem ilia 
ostendit illi, et statira dentem ilium asportavit et dedit 


XIX. Dc rauliere quiu de nocte equitabat cvim doiuinabas. 

AuDivi de quadam muliere quaa dicebat se cum quibus- 
dam dominabus de nocte super quasdam bestias equi- 
tare, et multa terrarum spacia una hora pertransire. 
Daemones enim in sompnis illi illuderunt, et talia 
ostendebant. Cum autem mulier ilia quadam die in 
ecclesia sacerdoti suo diceret, " Domine, hac nocte 
multum vobis profui, et a magna molestia vos liberavi ; 
nam dominae iUae cum quibus de nocte soleo ire, cameram 
vestram intraverunt, et nisi ipsas avertissem et eas pro 
vobis orassem, multa mala vobis fecissent." Cui sa- 
cerdos ait, " Hostium cameras meae clausum erat, et 
seratum, quomodo intrai'e potuisti ?" Cui vetula dixit, 
" Domine, hostium nee sera potest retinere nos vel 
impedire, quin libere ingrediamur et exeamus." Cui 
sacerdos, " Volo probare si verum est, ut de tanto bene- 
ficio te valeam remunerare." Et clauso hostio ecclesiae 
atque fortiter serato, et arrepto crucis baculo, coepit 
vetulam fortiter verberare. Cumque ilia clamaret et 
misericordiam imploraret, ait sacerdos. " Exi ab 
ecclesia, et fuge, si potes, ex quo sera vel hostium non 
potest te x-etinere." Et ita vetulam corripuit, et a 
tanta credulitate liberavit. Nunquam igitur hujusmodi 
vanis et diabolicis illusionibus, vel etiam carmination- 
ibus fides adhibenda est. 


XX. De muliere conquereiite cle violeutia. 

AuDivi de quadam muliere, qua3 conquerebatur coram 
judice de quodam juvene qui ei, ut dicebat, violentiam 
intulerat et ipsam vi oppresserat. Juvenis autem ne- 
gabat. Cui judex ait, " Date illi .x. marcas argenti, 
ut satisfacias de violentia quam ei intulisti." Quibus 
receptis, ilia gaudens recedebat. Tunc judex ait juveni, 
" Sequere earn, et aufer illi pecuniam," Juvenis vero 
prjeceptum judicis volens adimplere, de muliere pecu- 
niam auferre, ilia vero c(cpit fortiter resistere et clamare, 
ita quod hominibus concurrentibus, juvenis nou potuit 
illi nocere. Cum autem juvenis et mulier adducerentur 
ante judicem, dixit judex, " Mulier, quid liabes? quid 
petis ? quare modo ita fortiter clamabas ?" " Domine, 
quia iste volebat mihi pecuniam meam auferre, sed ego 
fortiter restiti et clamavi, ita quod non potuit prjevalere." 
Cui judex, "Redde pecuniam juveni: si enim ita fortiter 
repugnasses et clamasses, nunquam te opprimere potu- 
isset. Sed tu plus diligis pecuniam quam castitatera." 
Et ita juvenis a judice absolutus, cum pecunia recessit. 

XXI. De homine qui habuit tres filios. 

Erat quidam homo qui habuit tres puei'os de uxore 
sua ut credidit. Sed cum quadam die litigabant 
simul et irati fuerant, dixit uxor viro suo dum litigabant, 
" Credis tu eos esse filios tuos ?" Cui respondens, 


" Etiam," et ipsa dixit, "Certe non est filius tiius 
nisi unicus." Unde vir multum dolens et cogitans 
quomodo scire poterit quis eorum esset filius ejus, quae- 
sivit ab uxore sua aliquando in lecto ludendo, aliquando 
inebriando earn, sed nunquam potuit scire. Sed cum 
venit liora mortis, et debuit condere testamentum 
suum, dixit, " Fratres mei, ego credidi habere filios 
tres, sed non habeo nisi unum ; illi soli relinquo hsere- 
ditatem meam et omnia bona mea, et credo quod domi- 
nus mens, qui Justus est, non permittet filiis bastardis 
partem habere aliquam." Et cum hcec audierunt filii, 
antequara pater eorum sepeliebatur, cucurrit unus 
eorum ad dominum suum et dixit ei omnia per ordinem 
sicut dixit pater, "Et scio, domine, quod sum filius 
suus, da mihi haereditatem, et dabo tibi quod vis." Et 
antequam iste narravit omnia, venit secundus, et postea 
tertius, ita dicendo sicut et pi'imus. Unde dominus 
valde motus ait, " Ite et ferte patrem vestrum coram 
me mortuum." Et cum tulissent, dixit dominus, 
" Accipite corpus illud, et ligate hoc ad arborem illam, 
et sumite arcum et saggitas, et quis vestrum profundius 
percusserit ilium filius ejus est." Et primus accepit 
arcum, et tractavit eum per medium subtusumbilicum. 
Et postea secundus per medium supra corpus. Cum 
vero tertius deberet ti'actare, flevit et ait, "Nonne est 
ille pater meus ? non percuterim ilium pro toto mundo ; 
habeatis prius omnia bona sua et hagreditatem, ante- 
quam darem ei unicum ictum." Et dixit dominus 
ejus, "Vere tu filius ejus es, et luibebitis bona sua et 
hcereditatem suam." 


XXII. De nniliere et sortilega. 

Qu^DAM mulier conquesta est cuidam sortilegai dc 
viro suo quod earn molestabat, et hoc inmerito. Dixit 
ei sortilega, " Faciam tibi remedium : porta vinuni, 
caseum, et .i. denai'ium, et vade ad illam silvam, et ilia 
ibi pone, et dicas sic, 

" Sey wist y the brom, 
Thwat ys me for to don ; 
Ich have the werreste bonde 
That ys in oni londe." 

Sortilega latitans iu s^jinis sic respondit, 

" Thyf thy bonde ys ylle, 
Held thy tonge stille." 

XXIII. De lure qui in carmine confidens crura confregit. 

QuiDAM fur perrexit ad domum cujusdam divitis 
intentione furandi, et ascendens domum ad fenestram 
per quam fumus exibat, ut si aliquis vigilaret ascultavit. 
Quod dominus domus comperit, suaviter suae uxori in- 
timavit, et ait, " Interroga alta voce unde tam mag- 
nus census venit quem habeo." Et ilia alta voce ait, 
" Domine, unde tam magnum censum habuisti, cum 
nunquam mercator fuisti ?" At ille ait, " Quod Deua 
douavit serva, et fac inde voluntatem tuam, et non 
inquii'as unde mihi tanta pecunia evenerit." At ipsa 
sicut ei injunctum fuerat, magis ac magis ut sciret 
instigabat. Uemum quasi coactus precibus suic ux- 


oris inquit dicens, " Vide ne cuiquam secreta nostra 
detegas : latro fui." Et ipsa, " Mirum mihi videtur, 
quomodo tam magnum censum latrocinando potuisti 
adquirere, quoniam nunquam audivimus clamoi'em sive 
calumpniam inde." At ipse ait, " Quidam magister 
carmen mihi docuit quod semper dicebam quando super 
domum aseendebam, et veniens ad fenestram acci- 
piebam radium lunse in manu mea, et carmen meum 
septies dicebam, et ita descendebam sine periculo, et 
quicquid preeiosum inveniebam sumebam ; et hoc facto 
veniebam ad radium hinae iterum, et eodem carmine 
septies dicto cum omnibus in domo sumptis aseende- 
bam, et quod sustuleram domi portabara, et tali ingenio 
hunc quern possideo censum habeo." At mulier ait, 
" Bene fecisti quod mihi talia dixisti : nam si quando 
habuero fihum, ne pauper degat, hoc carmen docebo." 
At dominus ait, " Permitte me dormire, quia sompno 
gravatus sum, et volo quiescere." Et ut magis latro- 
nem deciperet, quasi sompno oppressus stertere coepit. 
Perceptis denique talibus fur inde gavisus, dicto 
septies carmine, sumpto manu radio lunaj, laxatis man- 
ibus et pedibus per fenestram in domum cecidit, et 
fracto crure et brachio congemuit. At dominus 
domus quasi nesciens inquit, " Quis es tu qui ita cedi- 
clisti ?" Ad hoc latro, " Ego sum ille fur infoclix qui 
tuis credidi fallacibus verbis." Et surgens dominus 
domus, invenit latronem in medio domus jacentera, et 
pietate commotus super eum, sanari eum fecit ac 


xxr\'. De Maimundo armigero. 

QuiDAM quaesivit a Maymundo quantum posset come- 
dere, cui ipse, " De meo cibo, vel de alieno ?" At ille, 
" De tuo ?" Maimundus, " De meo cibo quantum 
minus potero." Alius dixit, " De alterius quantum ?" 
Et ille, " Quantum majus potero." Dominus Mai- 
mundi prascepit quadam nocte ut clauderet januam. 
Ipse vero desidia pressus surgere non potuit, et ideo 
dixit quod clausa esset janua. Mane autem facto, dixit 
dominus serv'O, " Maimunde, apex'i januam." Cui 
Maimundus, " Domine, sciebam quod volebas eam 
liodie esse apertam, et ideo nolui eam sero claudere." 
Tunc comperit dominus quod propter pigritiam januam 
dimiserit apertam. Iterum dixit dominus ad eum, 
" Surge, fac opus tuum, quia dies est, et sol jam est 
altus." Cui servus, " Domine, si sol est altus, da mihi 
comedere ; si nox est, permitte me dormire." Altera 
nocte dixit dominus servo, " Maimunde, surge, vide 
utrum pluat, an non." Ipse vero advocavit canem qufe 
jacebat extra januam, et palpavit pedes ejus, quibus 
inventis siccis, dixit, "Domine, non pluit." Alia 
vero nocte quaesivit dominus si ignis esset in domo. 
Ipse vero advocato murelego, temptavit si calidus esset, 
an non ; et cum invenisset eum frigidum, dixit domino 
quod non erat ignis in domo. 


XXV. Qualiter rusticus quidam abscoiidit denarios suos in trunco. 

QuiDAM rusticus abscondit denarios suos in quodam 
veteri trunco stante in pomerio suo, et venit quadam 
die secundum consuetudinem ut caperet denarium ex- 
inde, et invenit quendam nigrum puerum superse- 
dentem denarios suos et dicentem sibi, " Ne appropias 
hue, quia non sunt denarii tui quos hie posuisti." 
Respondit i-usticus, "Cujus tunc?" Respondit ille 
horribilis puer, " Illius fabri sunt de tali loco." Tandem 
fuit maxima inundatio aquae in partibus illis, et aspor- 
tavit domos et truncum illius rustici usque ad prox- 
imum mare. Cum autem nautaj quidam super mare na- 
vigarent, viderunt truncum ilium natantem super mare, 
et ceperunt ilium. Et cum venirent ad portum illius 
villie in qua ille miser rusticus manebat, dixit quidam 
puer ad magistrum navis, "Da mihi truncum istum, 
quia faber istius villse amicus mens est, et volo ei dare 
truncum ut faciat sibi exinde incudem." Et magister 
concessit. Cum autem faber quadam die operaretur 
super truncum ilium et feriret, exUierunt denarii de 
trunco per quoddam foramen, et obstupuit faber, sed 
omnes coUegit, et consilio uxoris suae illos abscondit. 
Tandem ille rusticus cujus erant denarii, venit mendi- 
cando cum uxore sua ad domum fabi-i, et narravit ei 
rem gestam. Uxor vero illius fabri cogitans quod 
vellet eos in aliquo reservare, fecit quendam laganum 
et posuit in eo .iij. m., et dedit uxori viri. At ilia 
habens ^otulares fractos, dedit laganum proximo sutori 
pro repai-atione sotularum. Accidit autem ut quidam 
auriga transiret per viam et emit laganum ab uxore 


sutoris, ut inde pascerat equum suum ; sed tandem 
perpendens equum non bene esse ferratum, dedit illud 
pi-Eedicto fabvo ut pro eo ferraret equum. Quod 00°;- 
noscens uxor fabri, qufesivit a quadrigario ubi laganum 
habuit. At ille narravit mulieri. Et ilia vocans 
virum suum dixit ei, " Ducamus laetum diem, quia si 
Deus voluisset quod isti homines haberent partem pe- 
cuniee hujus, non divertisset ad nos." 

XXVI. De divite qui dedit omnia filio suo. 

Sic in proposito esse potest de quodam potente et 
divite, qui, cum esset senex et corpore impotens, dedit 
omnia scilicet cum filia sua cuidam juveni, qui domum 
gubernaret et eum honorifice exhiberet. Hie primo anno 
senem in mensa secum collocavit, de unaque scutella 
comedebant, et de eodem eum vestivit. Secundo vero 
anno posuit eum in fine mensae, et cibavit et vestivit 
de pejori. Tertio vero anno, positus fuit cum pueris 
super terram proximus pessimis, etquia uxor sua incepit 
parere oportuit eam cameram quam occupavit habere, 
et sub illo colore eum de camera ejecit, et in tugurio 
juxta portam eum habitare coegit, qui gemens et 
dolens de ista misera fortuna tale excogitavit reme- 
dium. Venit uno die ad juvenem ilium, generum sci- 
licit, petens sibi concedi modium, cum quo tugurium 
suum intraus finxit se pecuniam mensurare faciendo 
strepitiim quasi c6mputationis in modio. Juvenis vero 


ille, qui eum secutus fuerat admirando quid mensurare 
vellet, extra hostium stans et ascultans hoc, recessit 
elam, credens eum in pecunia abundare, de quo caute 
quaesivit uno die si aliquid haberet, asserens quod bonum 
esset eos hoc scire, "quia antiquus es, et si aliquid 
haberes, quis posset illud melius pro anima tua facere 
quam nos." Cui senex, " Habeo in ilia cista parvam 
pecuniam, quam custodivi ad faciendum pi'o anima mea 
et ad legandum in testamento meo, et volo quod vos sitis 
dispensatores, et habeatis residuum, si bene erga me 
vos habueritis." Et ad majorem rei evidentiam unum 
denarium dimisit quasi ex negligentia in I'ima modii, 
cum eum reportaret. Qui videntes et audientes hoc, 
eum ad mensam et cameram et vestes et omnia restite- 
runt pro tota vita, spe gaudentes. Cum vero ad mor- 
tem traheret, antequam totaliter expiraret, ad cistam 
currentes nihil invenerunt nisi maUeum, in quo AngUce 
scriptum erat. 

Wyht suylc a betel be he smyten, 
That al the werld hyt mote wyten. 
That gyfht his sone al his thing, 
And goht hym self a beggyn. 

De un tiel mael seit-it feru, 
Ke seit par mi le monde conu, 
Ky doune kaunke il a a soen enfant, 
E va ly meimes mendiaunt. 

xxvii. De rustico et agno. 
RusTicus quidam agnum tulit ad forum. Cui intranti 
in villam obviaverunt sex mei'cenarii homines astuti, 


quorum unus aliis dixit, " Bene pot.erimus agnum istuni 
habere a rustico si voluerimus." Cumque quasrerunt 
modum, ait, " Separemus nos ab invicem per sex vicos, 
ita ut nuUus nostrum sit cum alio, et quaerat unusquis- 
que nostrum si rusticus velit vendere canem suum." 
Quod factum est ; et accesserunt vicissim ad ilium. 
Cumque jurasset rusticus quod agnus esset, alii vero 
dixerunt canem, tandem compulsus rubore, quod tociens 
et a tot dictum esset eum esse canem, sexto ait, " Nolo 
vendere, sed pro niliilo accipe, et pro Deo noli mihi 
amplius irridere." 

XXVIII. De Baldewino abbate. 

Baldewynus abbas monachus, postea ai'chiepiscopus, 
carnes non comedit, a quo quEedam vetula qu^sivit an 
cai-nes comederet, qui respondit se carnes non comedere. 
At ilia, " Falsum est, domine, quia carnem meam come- 
disti usque ad ossa, et sanguinem meum potasti usque 
ad cor. Ecce quam macilenta sum ! preepositi tui abstu- 
lerunt vaccam meam, quam unicam habui, qua susten- 
tabar ego et pueri mei." Cui arcliiepiscopus, " Faciam 
tibi restitui vaccam, et cavebo mihi ab hujusmodi esu 


XXIX. De milite qui pactum fecit cum diabolo. 

Miles quidam potens valde ac dives, dum omnia bona 
sua indiscreta liberalitate dispergeret, ad tantam devenit 
inopiam, ut qui consueverat magna tribuere jam inci- 
peret minimis indigere. Habebat autem quandam 
uxorem pudicissimam, et beatae Mariee valde devotam. 
Appropinquante autem quadam sollempnitate in qua 
prfedictus miles multa donaria consueverat elargiri, 
cum jam quid tribueret non haberet, confusione nimis 
et verecundia ductus, quousque praedicta transisset 
solempnitas deseitum locum mceroris amicum expetiit, et 
ut fortunse suae incommoda plangeret et verecundiam. 
Et ecce subito quidam equus valde terribilis terribilem 
habens sessorem ad eum accessit, cujus sessor eum allo- 
quitur, et causam tantce tristitise sciscitatur. Cui cum 
omnia quae sibi contigerant per ordinem enarasset, ille 
ait, " Si mihi in modico obtemperare volueris, magis 
quam antea gloria et divitiis abundabis." Spondet 
ille principi tenebrarum se quicquid jusserit libenter 
facturum, dummodo ipse sibi impleat quae promittit. 
Et ille, "Ecce pergens in domum tuam in tali loco 
requires, et ibidem tot aui'i et argenti pondera, tot 
lapides preciosos, invenies. Mihi autem hoc facias, ut 
tali die hue uxorem tuam ad me adducas." Sub tali 
promissione miles domum revertitur, et in loco de quo 
dixerat sibi quserens, omnia reperit quae praedixit. 
Quae inveniens mox emit palatia, largitur dona, re- 
dimit fundos, comparat servos. Appropinquante vero 


die statuta, uxorem siiam vocavit, et ei dixit, " Equum 
ascende, quia aliquo longius mecum pergere te oportet." 
At ilia tremens et pavens, et viri imperio contradicere 
non prfesumens, beat« Marise se devote commendavit ; 
et post virum abire coepit. Cum autem longius pro- 
cessissent, et in via quadam ecclesiam invenissent, ilia 
de equo descendit, ecclesiam intravit, viro exterius 
expectante. Dum vero beatae Marise se devote com- 
mendaret, ilia subito obdormivit, et virgo gloriosa 
prgedictse matronae habitu et qualitate pei* omnia similis 
de altare processit, et foras exiens equum ascendit, 
matrona in ecclesia remanente. Vir autem suam uxo- 
rem esse arbitrans, profectus est. Cum ad locum sta- 
tutum venissit, ecce princejis tenebrarum cum impetu 
nimio veniebat, et ad locum festinabat, et cum ap- 
propinquasset, statim iUe infremuit, et tremens ac 
pavens accedere non praesumsit. Dixitque militi, 
" Infidelissimus hominum, cur mihi taliter illusisti, 
et pro tantis beneficiis mihi talia contulisti ? Ego 
enim tibi dixeram, ut ad me adduceres tuam con- 
jugem, et tu adduxisti Dei genitrieem : volebam uxo- 
rem tuam, et adduxisti mihi Mariam. Nam uxor tua 
mihi multas inferebat injurias, de ea volebam expetere 
ultionem ; et tu ad me istam adduxisti, ut me torqueat 
et in infernum mittat." Audiens haec vir, vehe- 
menter stupebat ; et prre timore et admiratione nimia 
loqui non poterat. Beata autem Maria dixit, " Qua 
temeritate, nequam spiritus, devotee mese nocere prae- 
sumpsisti ? Non hoc tibi impune cedet. Et nunc te 
hac plector sententia, ut in infernum descendas, et ali- 


ter me cum devotione invocanti nocere de cJEtero non 
pra3sumas." Hie vero cum magno ejulatu recessit, et 
vir de equo exiliens se ad pedes ejus prostravit. Quern 
Virgo increpans ad suam uxorem quas adhuc in ec- 
clesia dormivit jubet redire, et omnes divitias dosmonis 
abjicere. Rediens igitur, cum adhuc uxorem suam 
dormientem inveniret, eam excitavit, et sibi qase acci- 
derant enarravit. Cum autem domum redissent, et 
omnes divitias dsemonis abjecissent, in laudem Virginis 
devotissime permanserunt, et multas postmodum divi- 
tias ipsa Virgine largiente receperunt. 

XXX. De armigero adultero. 

Narratur quod quidam armiger adulterium commi- 
serat cum iixore domini sui, cocpitque super hoc apud 
multos diffamari. Et cum audisset miles dominus 
suus, rem volens scire, perduxit secum dictum armige- 
rum ad quendam d^emoniacum qui coram populo sole- 
bat multis peccata sua inproperare qua3 ipsi occulte fece- 
rant. Sciens igitur armiger se ob banc causam duci ad 
daemoniacum, conscius reatus sui coepit multum timere, 
et simulata urgente necessitate, quassita a domino suo 
licentia, divertit ab itinere ad viUam proximam, ibique 
sacerdoti peccatum illud cum cteteris peccatis suis 
plene confessus est, et accepta a sacerdote poenitentia et 
disciplina aspera valde, ad dominum suum reversus 
est. Cumque venirent ad daemoniacum supradictuni, 


qusesivit ab eo miles de armigero suo qualis esset et 
quae opera ejus. Cui respondit da^moniacus, " Hodie 
mane quando tecum iter arripuit, ipsum bene novi et 
opera ejus ; nunc vero ejus opera scit qui dorsum ejus 
sanguinolentum fecit ; nee ad praesens plus de eo 
dicere valeo nee scio." 

XXXI. De pictore diabolum depingente. 

PiCTOR quidam in partibus Flandrias Dominam pro 
posse venerabatur per omnia. Hie quociens diabolum 
depingere debuit, ita turpem sicut solvit depinxit, quo 
iratus hostis prosnotatus in noctis visione eum super hoc 
increpavit, et comminatus est quod si amplius faceret 
lueret. Ipse gaudens de ofFensa diaboli, studuit eum 
nt justum fuit terribilius depingere. Contigit autem 
eundem pictorem imaginem beatie Virginis in porticu 
cujusdam ecclesice depinxisse, quod cum fecisset, 
honestissime fecit, et figuram daemonis provoluti sub 
pedibus Virginis juxta illud, Ipsaconteret caput tuum. 
Provocatur exinde diabolus, totam machinam quae eum 
pingentem portabat subito turbine concussit, et in ter- 
ram postravit, quod ut homo sensit, manum et cor ad 
Virginem levavit, et, quod mirum est dictu, ilia manu 
injecta retinuit hominem et servavit illaesum, donee 
alii venirent qui eum juvarent. 


XXXII. De uxore gulosa. 

QuiDAM habens uxorem gulosam, assavit gallinam, ut 
ambo comederent. Quae cum assata fuisset, dixit ei 
uxor sua, " Da mihi alam." Quam accipiens comedit : 
et sic universa membra gallinfe sola devoravit. Quod 
attendens vir ille, ait " Totum sola comedisti ; non 
restat nisi veru," i. e. spite ; "justum est ut gustes ex 
eo." Et verberavit eam egregie ipse veru, i. e. spite. 

XXXIII. De ti'ibus prjcmunitionibus. 

QuiDAM, ut ditaretur, diaboli se dominie mancipavit, 
eo tamen pacto, quod eum ante mortem ter pra^mu- 
niret. Traasactis igitur aliquot aiinis, obviavit ei dia- 
bolus in habitu pauperis, dicens, " Domine, multo plus 
solitum senuisti : ecce jam canus factus es." Cui ille, 
"Quid ad te de meacanitie?" Demum post aliquot 
annos apparuit ei in habitu consimili, dicens, " Domine, 
miror quod sic a3tate deprimeris : nam, ut video, de 
profundo tussim trahis." Ad quod ille, " Unde te in- 
tromittis ? vade vias tuas !" Tertio aliquot annis elap- 
sis apparuit et dixit, " Salve, domine ; miror quod 
tam appropinquas morti, quia totus jam contraheris et 
versus terram inclinaris." At ille super hoc commotus, 
ipsum sermonibus vilipendit, Paucis ergo diebus 
elapsis, venit ad eum in specie, dicens quod tempus 
esset quod ad eum secundum priorem conventionem 



veniret. Qui respondit, quod fieri non debuit, quia 
pactum de terna pra^munitione non servavit. Ad quod 
diabolus respondit, pactum se per omnia servasse, et se 
ter sufficienter prcemunisse expirationis tempora, et 
ipsum statim jugulavit et secum ad infernum perduxit. 

XXXIV. De nobili Anglo et tribus flliis siiis. 

QuiDAM nobilis in Anglia, habens terras in Anglia et 
in Wallia, tres habuit filios. Qui cum morti se appro- 
pinquare videret, vocavit tres filios et dixit eis, " Si 
necesse fieret vos aves fieri, quibus avibus velletis 
assimilari ?" Cui respondit primogenitus, " Ego assi- 
milarer accipitri, quia nobilis ales et de rapina vivit." 
Medius autem dixit, " Ego sturno, quia socialis est et 
turmatim volat." Tertius et junior aliis ait, " Et ego 
cigno, quia longum coUum habet, ut si aliquid dictum 
in corde meo verteretur, bene possem deliberare ante- 
quam veniret ad os." Pater autem hoc audiens, dixit 
primo, " Tu, fili, ut video, vivere cupis ex raptu : do 
tibi terras meas in Anglia, quia terra pacis et justitiaj, 
et in ea rapere non poteris impune. Tu autem, fili, 
qui societatem amas, habebis terras meas in Wallia, 
quae est terra discordiae et guerrse, quia per curialitatem 
malitiam temperabis incolarum. Tibi autem juniori 
nullam terram assigno, quia sapiens eris et per sapi- 
entiam tuam sufiicienter tibi adquires." Mortuo igitur 
patre dividentur terrse ut pater pr^edixerat. Frater 
autem junior, in sapientia proficiens, factusest capitalis 
justiciarius Anglise. 


XXXV. De sacerdotis fornicaria. 

CoNTiGiT in Anglia, quod doomon in specie hominis 
sedens super jumentum nigrum venit nocte ad domum 
cujusdam fabri, excitans eum ut jumentum suum fer- 
rarret : et cum clavos in pedem ferriret, exclamavit 
animal illud, dicens, " Leniter age, fili, quia multum 
me gravas." Quo stupefacto et dicente, " Quis es tu ?" 
respondit, " Ego sum mater tua, qua?, quia fueram sa- 
cerdotis fornicaria, facta sum daemonis vectura." Quo 
dicto disparuit cum sessore suo. Merito enim fuit 
daemonis jumentum quae ad modum vixit jumentoruni. 

XXXVI. De cochleare diaboli. 

QuiDAM in diocesi Roffensi diabolo fecit homagium, 

cochlear argenteum in pignus liomagii exliibendo. 

Compunctus tandem, magistrum Henricum de Sanford, 

loci episcopum, adiit, et vitam suam cum magna con- 

tritione monstravit. Quem cum episcopus imposita 

poenitentia absolvisset, cochlear illud ab sere in gre- 

mium ejus cecidit, quod ipse cognoscens episcopo tradi- 

dit : quo idem episcopus quoad vixit in mensa usus est 

in memoriam purte confessionis. 
t 'r '^i •-,• <^) 

4 o 6 i 6 


xxxvii. De Robineto. 

NoTA de Robineto, qui fuit in quadam domo in qua 
milites quidam quadam nocte hospitati sunt, et cum 
media nocte multum clamasset, et milites valde inquie- 
tasset et a sompno impedisset, tandem clamore fessus 
quievit. Et dixerunt milites ad invicem, " Dormiamus 
modo, quia modo dormit Robinetus." Quibus Robi- 
netus respondit, " Non dormio, sed quiesco, ut melius 
postea clamem." Et dixerunt milites, " Ergo non dor- 
miemus hac nocte." 

XXXVIII. De abbatissa a dapifero suo impregnata, 

FuiT qua^dam abbatissa nobilis qure poenitentiali zelo 
subj ectam sibi congregationem secundum rigorem ordinis 
per omnia regulabat, quo fiebat ut moniales multse eidem 
inviderent, et contra earn occasiones quajrerent. Soci- 
avit se invidige earum antiqui serpentis malignitas, cujus 
instinctu ilia pia mater cumdapiferosuoincestus crimen 
incurrit, et concepit. Nihilominus non destitit quin 
rigore solito monialium levitates coherceret. Instanti 
autem tempore partus, tam per incessum quam per 
cibum a monialium muliebri sagacitate deprehenditur 
impregnata. Gaudent quod in ea causam accusationis, 
quam tociens suis voluptatibus invenerunt adversam, 
scribuntur accusationis literal, ipsaque nesciente jam 
imminebat adventus pontificis. Igitur privatam quan- 


dam capellam ingrediens, in qua Horas beatai Virginis 
(levotius decantare solebat, toto se corde et corpore in 
oratione prosternens beatam Dei genitricem lacrimosis 
precibus exorabat ut ejus interventu reatus sui veniam 
et iraminentis confusionis opprobrium evadere posset. 
Cui sompno oppressor post lacrimas pia virgo duobus 
comitantibus angelis apparens, moestam consolabatur, 
et ait, '' Audivi orationem tuam : noveris me a filio 
meo impetrasse et peccati tui veniam et a confusione 
quam times liberationem plenissimam." Tunc an- 
gelis duobus priKcepit ut earn a prolis onere exone- 
rarent, et cuidam heremitae prolem in vicino posito 
deferrent, dicentes eidem quod ejus curam per .vij. annos 
gereret. Evigilans igitur et gravitatem nuUam sentiens, 
beatJB Virgini incessabiles gratias egit. Interim invi- 
tatus antistes capitulum intravit, abbatissam vocari pras- 
cepit, quae ingressa in loco sue solito prassuli considere 
festinavit, quam accedentem antistes opprobriis aggredi- 
tur, et injuriis fatigatam citius exire compellit, duas quo- 
que quae divulgatum crimen explorerent post eam mittit, 
qua3 accedentes et attendentes nullum in ea signum im- 
pregnati invenisse renunciaverunt, quas ipse pecunia 
corruptas existimans per seipsum rei veritatem ex- 
plorat. Nullum in ea signum criminis inveniens, ad 
pedes ejus corruit, veniamque de injuriis illatis expos- 
cit, omnesque qui ei crimen objecerant de monasterio 
voluit expulisse. Abbatissa vero quia vidit eas licet 
maligno spiritu vera tamen dixisse, ad honorem 
liberatricis suva raaluit peccatum quod fecerat episcopo 
revelare, quam eriminatrices suas adversa pati permittere. 


Itaque coram episcopo prostrata totum ordinem rei 
pandit. Missis duobus juvenibus ad heremitam, didi- 
cerunt puerum eadem die natum a duobus juvenibus 
ad eum delatum, ct ex parte Maria? sibi commendatum. 
Episcopus hoc permisit, septennio transacto eum epis- 
copus ad literas posuit, in quo proficiens in episcopatu 
ei successit. 

xxxix. Do malo abbate. 

AuDivi de quodam claustro, quod cum in principio fun- 
dationis suae parvas possessiones haberet, fratres erant 
transeuntibus hospitales et benigni ; divites autem 
facti omnia contraria faciebant. Unus abbas eorum, 
cum valde durus esset et inhumanus, sibi similes nequi- 
ores quos invenire poterat claustri officiis praeponebat. 
Accidit autem cum joculator quidam iter faceret, nocte 
compellente, ad monasterium hospitaturus diverteret, 
ubi nee vultum invenit hilai-em nee aliquam pietatem, 
sed vix panem nigerrimum et legumen cum sale et 
aqua, et stratum durum potuit adipisci. Hinc valde 
offensus coepit cogitare quomodo se posset ab impio 
monacho vindicare. Mane autem facto, joculator di- 
vertit per viam ubi abbatem redire ad claustrum 
sperabat, et obvianti dicebat, "Beneveniat clericus 
meus, bonus et liberabilis abbas ! Gratias vobis 
refero, et toti conventui, quod frater ille qui praeest 
hospitio hac nocte me splendide pi'ocuravit : prajparabat 
mihi pisces optimos cum vino precioso, et tot fercula 


apposuit milii quod ipsorum numerus nescitur; iu 
recessu modo calciamenta mihi dedit, cingulum et 
cultellum." Audiens Iisec abbas, iratus valde, ad 
claustrum properans, monachum prcedictum ad ca- 
pitulum quasi pro magno crimine vocavit, qui licet 
negaret tamen fortiter verberatus ab officio pellebatur. 
Abbas autem alium, (juem illo nequiorem ci'edebat, ip- 
sius loco substituit. 

XL. De monacho asinos vendenti. 

AuDivi de quodam milite, qui relictis magnis posses- 
sionibus quas habebat, factus est monachus, ut in pace 
ct liumilitate Domino serviret. Attendens autem ab- 
bas quod fuisset in claustris in seculo, misit eum ad 
forum, ut asinos et asinas monasterii venderet qui 
senes essent, et emeret juniores. Licet hoc viro nobili 
displiceret, tamen voluit obedire. Cum autem ad forum 
pervenisset, illis qui volebant asinos emere interrogan- 
tibus utrum boni essent et juvenes, respondit, " Si essent 
boni et juvenes, eos non venderemus," Cum autem ab 
eo quEererent, cur haberent caudas depilatas, respondit, 
" quia frequenter sub onere decidunt, et per caudas 
levantui-." Cum autem reversus nihil vendidisset, a 
quibusdam famulis qui secum in foro aderant abbas et 
monachi contra eum irati ad capitvilum vocaverunt. 
Quibus ille dixit, " Ego multos asinos et asinas reliqui 
in seculo, et credebatis quod cum vestris asinis vellem 
proximos meos decipere, et Isedere auimam meam?" Et 
sic dimissus est in claustro, servire Domino in quicte. 


XLi. De cuculo. 

QuiDAM conversus audivit cuculum cantantem, et ipse 
observavit vices sui cantus, tot annorum promittens 
vitse suae quod ille cantus emiserat. Unde reproraittens 
sibi longam vitam, ccepit cogitare quod viginti annis vi- 
veret in hoc seculo, et postea duobus annis rediret ad 
conversionem, quia tot cantus cuculus emiserat. Ivit 
miser ad seculum, et vix vixit duobus annis, et 
subtract i sunt ei .xx. 

xLii. De serviente qui emit linguas. 

QuiDAM dorainus habens servientem, dixit ei, " Vade 
ad forum, eme nobis optimas carnes." Ille vadens 
emit omnes linguas quas de pecoribus invenit venales 
in foro, quas cum vidit dominus, iratus est, credens 
hunc esse fatuum. Et volens experii-i xitrum fecerit ex 
stultitia, post paucos dies iterum dixit, "Yade, eme 
nobis omnes pejores carnes quas in foro inveneris ve- 
nales." Hie iterum ivit, omnes linguas animalium quas 
invenit emit, reportavit, et coxit, et prceposuit domino 
suo. Dominus iratus, quare fecerit inquaesivit. Res- 
pondit, "Nullum membrum carneum melius esse scio 
quam bonam linguam, et nullum vero pejus quam ma- 
lam linguam." Et probavit prudenter serviens prse- 


XLiii. l)e muliere ungente manus judicis. 

Audi VI de quodam judice venali, quod cum paupercula 
inuliercula ab ipso jus suum obtinere non valeret, dixit 
quidam mulieri, " Judex ille talis est, quod nisi manus 
ejus ungantur, non obtinebis jus coram ipso." Mulier 
haec verba simpliciter et ad literam intelligens, cum 
sagimine porcino ad consistorium judicis accedens, 
cunctis videntibus manus ejus ungere ccepit. Judex 
dixit, " Mulier, quid facis ?" Respondit, " Domine, 
dictum est mihi quod nisi manus vestras unxissem 
justitiam a vobis assequi non possem." Judex suum 
confusus judicium emendavit in melius. 

xnv. De dsemone. 

Quidam privatus daemon Gillebochat dictus, confluen- 
tibus ad eum multis multa dixit occulta. Cuidam 
autem quajrenti quot filios haberet, respondit quod 
duos. Dixit ille, "Modo scio quod mentiris, quia qua- 
tuor habeo." Cui dnamon, "Non; quia duo sunt sa- 
cerdotis filii. " Cui ille, "Die igitur qui sunt mei." 
At ille, " Non dicam, quia pejus staret aliis duobus." 

XLV. De duobus scolaribus sepulcrum Ovidii adeuntes propter 

Duo erant scholares qui adierunt sepulcrum Ovidii, ut 
ab eo quicquam addiscerent, eo quod sapiens fuerat. 


Quo pervento unus petiit ut sibi versus efficaeior quern 
Ovidius composuerat sibi ostenderetur. Cui vox into- 
nuit, dicens, — 

" Virtus est licitis abstiniiisse bonis." 
Alius socioruxn qujesivit pejorem versum quern Ovidius 
composuerat, et sibi dictum est, — 

" Omne juvans statuit Jupiter esse bonum." 

Hiis auditis, consilium inierunt ut pro anima Ovidii 
Christum exorarent per Pater Noster et Ave, et quia 
malum judicium sibi praeelegerat et orationem sibi 
dampnato proficere non noverat, dixit, — 

" Xolo Pater Noster ; carpe, viator, iter." 

XLVi. De TityviUo. 

QuiDAM sanctus pater vidit diabolum quasi pleno sacco 
valde oneratum. Dum autem adjuraret eum ut diceret 
ei quid portaret, ait, "Porto syUabas dictionis sjnco- 
patas, et versus psalmodias quos isti clerici furati sunt 
hac nocte." Et dixit sanctus, " Quale nomen babes ? " 
Daemon respondit, "Tityvillus vocor." Hie autem 
fecit inde versum, — 

"Eragmina Psalmorum Tyty%'illus colligit horum. 

XLvn. De familiaritate mulierum periculosa. 

Narravit mihi quidam homo valde religiosus, quod in 
partibus in quibus commoratus fuerat, accidit quod 
quaidam valde religiosa et honesta matrona, frequenter 


veniens ad ecclesiam die ac nocte, devotissime Domino 
serviebat. Quidam autem monachus, custos et thesaura- 
rius monasterii, magnum nomen religionis habebat, et 
revera ita erat. Cum autem frequenter in ecclesia de 
hiis quse pertinent ad religionem mutuo loquerentur, 
diabolus invidens honestati et famoB eorum inmisit eis 
vehementes temptationes, ita quod amor spiritualis 
conversus est in carnalem, unde dixerunt sibi et 
assignaverunt noctem in qua recederet monacbus a 
mouasterio cum thesauro ecclevsiee, et matrona a domo 
sua cum summa pecunise quam auferet clam marito. 
Cum autem sic discedeient et fugerent, monachi sur- 
gentes ad matutinas viderunt arcbas fractas, et thesau- 
rum ecclesiae asportatum, et cum non invenirent mo- 
nacbum festinanter secuti sunt eum. Similiter maritus 
dictae mulieris videns ai'cbam suam apertam et pecuniam 
ablatam, secutus est uxorem suam, et apprebendentes 
monacbum et mulierem cum tbesauro reduxerunt eos et 
in arcto carcere posuerunt. Tantum autem scandalum 
fuit per totam regionem, et ita omnes infamabant reli- 
giosas personas, quod longe majus damnum fuit de 
infamia et scandala, quam de ipso peccato. Tunc 
monacbus ad se reversus, ccepit cum multis lacrimis 
rogare beatam Virginera, cui semper ab infantia ser- 
vierat, et nibil unquam tale ei acciderat. Similiter et 
dicta matrona ccepit instanter auxilium beataa Virginis 
implorare, quam frequenter diebus ac noctibus con- 
sueverat salutare, et coram ejus imaginem genua flectere. 
Tandem beata Virgo valde irata eis apparuit, et post- 
quam eis multum inproperavit, ait, "Remissionem 
peccati possem vobis optinere a filio meo ; sed quid 


possum facere de tanto scandalo? Vos enim fcetere 
fecistis nomen religiosorum personarura coram omni 
populo, ita quod de CKtero eis non credetur. Hoc est 
enim quasi dampnum irrecuperabile." Tandem ora- 
tionibus eorum pia Virgo devicta, compulit dsemones 
qui hiee procuraverant venire, injungens eis, quod sicut 
religionem infamaverant, ita infamiam cessare pro- 
curarent. Illi vero, cum non possent ejus imperiis 
resistere, post multas anxietates et varias cogitationes, 
repei'ta via quomodo cessaret infamia, restituerunt 
nocte monachum in ecclesia et arcbam fractam sicut 
prius reparantes et in ea thesaurum reponentes, arcbam 
etiam quam matrona aperuerat clauserunt et serraverunt 
et pecuniam in ea reposuerunt, et in camera sua in loco 
ubi orare solebat mulierem posuerunt. Cum autem 
monacbi reperissent tbesaurarium domus suae sicut con- 
sueverat dominum exorare, et maritus uxorem suam 
reperiret, et tbesaurum sicut prius fuerat reperissent, 
coeperunt obstupescere et miraii, et currentes ad 
carcerem viderunt monachum et mulierem in com- 
pedibus, sicut eos prius dimiserant. Sic enim videbatur 
eis, quia unus daemon transfiguravit se in speciem mo- 
nacbi, et alius in speciem mulieris. Cum autem tota 
civitas ad \'idenda miracula convenisset, daemones 
cunctis audientibus dixerunt, " Recedamus : satis enim 
istis illusimus, et de religionis personis mala cogitare 
fecimus." Et hoc dicto subito disparuerunt. Omnes 
autem ad pedes monacbi et mulieris inclamati veniam 
postulaverunt. Ecce quantam infamiam et scandalum 
atque inestimabile dampnum diabolus contra religiosas 
personas procurasset nisi beata Virgo succurrisset. 


XLViii. De Karolo, et de tribus filiis ejus. 

ExEMPLUM cujusdam filii imperatoris Cai'oli, qui voca- 
batur Gobaut. Volens enim Carolus, ut dicunt, pro- 
bare filiorum obedieutiam, accepta parte pomi quam 
in manu tenebat, dixit, " Gobaude, aperi os, et accipe." 
Respondit quod non aperiret, nee tantum vituperium pi'o 
patre sustineret. Tunc pater, vocato filio suo nomine 
Lodovico, dixit, " Aperi os, et accipe quod tibi porrigo." 
Cui ille, " Sicut placet vobis, de me tanquam de servo 
vestro facite." Cui pater statim subjunxit, "Et ego do 
tibi regnum Francia^." Et cum tertio filio, Loerius qui 
vocabatur, praeciperet, ut coram cunctis os aperiret, pater 
aperienti dixit, "Per partem pomi quam recepisti 
in ore, investio te de ducatu Lotlioringia3." Tunc 
Gobaudus sero pcenitens, ait patri, " Pater, ecce 
aperio os : da mihi partem pomi." Cui pater, " Tarde 
aperisti, nee pomum nee terram dabo tibi." Et coepe- 
runt omnes deridere eum, dicentes, " a tart, beau 
Gobart, i. targe avez Gobart^ 

XLix. De Saltu Galteri. 

AuDivi quod est quidam locus in partibus Normannia?, 
qui Saltus Galteri nuncupatur, eo quod de loco illo 
quidam volens ostendere arnica? sua) quod tantum earn 
diligeret quod nullum periculum pro ipsa recusaret, et 


ilia similitei' illi promiserat quod sequeretur eum quo- 
ciinque pergeret, facto de loco iUo saltu, dum Galterum 
in aquis sufFocatum inspiceret, eum sequi noluit, sed 
paulo post alio adhaesit. 

L. De Gautero qua3rente locum ubi semper gauderet. 

QuiDAM vocabatur Gauterus, qui qutesivit locum et 
statum ubi semper gauderet, et nullam molestiam in 
carne nee in coi'de sustineret, et hoc diu quaerens pro- 
fectus est. Tandem invenit quandam dominam pul- 
cherrimam, cujus maritus jam obierat, et salutatione 
facta interrogavit domina quid qutereret, qui I'espondit, 
" Domina, qua^ro locum et statum ubi semper gaudeam, 
et nunquam doleam." Cui domina, "Esto maritus 
meus, et habebis omnia tibi necessaria." Monstravit- 
que ei aulam et cameram, et talia. Quaesivit autem ubi 
de nocte jaceret ; at Ula lectum monstravit circa quern 
fuerunt ex una parte lupi, et ex alia paite vermes, et 
ex tertia parte serpentes, et ex alia ursi. Et ait Gau- 
terus, " Quamdiu ero tecum, numquid habebo tales de- 
licias ?" Ait domina, " Maritus meus mortuus est, et 
te tandem oportet mori, quoniam ursus te interficiet, sed 
nescio utrum prima nocte vel post, et tunc lupi, vermes, 
et serpentes te devorabunt." Cui Gauterus, " Omnia 
alia bona sunt, sed lectus exterret me, nee veUem pro 
toto mundo in tali lecto jacere." Processit inde Gau- 
terus, et venit ad quoddam regnum, ubi jam rex de- 


cessit. Dixerunt homines regni, " Esto rex noster, et 
habebis omnia bona ; ecce palatium ; ecce cameram." 
Et inter ctetera demonstraverunt ei oonsimilem lectum 
circumvallatum prajdictis bestiis. Et ait Gauterus, 
"Numquid nocebunt mihi bestia? ? " Cui respond- 
erunt, "Ursus te interficiet, et bestiaa te devora- 
bunt, sicut factum est de aliis regibus, sed nescimus 
quando." Qui ait, " Periculosum est tale regnum : 
lectum abhorreo, et ideo recedo." Iterum profectus 
venit ad quendam locum ubi erant pulchra palatia, 
columpnaj aureae. Homines loci illius ipsum suscipientes, 
dominum totius constituere voluerunt, sed, consimili 
lecto demonstrato, protinus recessit. Tandem venit 
ad locum quendam, ubi invenit senem sedentem ad 
pedes cujusdam scala3, qua3 innixa fuit cuidam muro 
tria habenti scalaria. Quserente sene quid quasreret, 
Gauterus respondit, " Ut semper gaudeam, et nullam 
molestiam sustineam. " Cui senex, " Si ascenderis 
murum per istam scalam, invenies ibi quod quaeris." 
Ascendens ergo Gauterus, qua3 din quajsierat invenit. 

LI. De tribus mails abbatibus. 

QuiDAM abbas dedit monachis suis tria fercula. Dix- 
erunt monachi, " Iste rarum dat nobis : rogemus 
Dominum quod cito moriatur." Et sic fuit : ex hac 
causa sive ex alia cito mortuus est. Substitutus est 
alius, qui eis tantum dedit duo fercula. Ii'ati nio- 



nachi et contristati, dixernnt, " Nunc magis orandum 
est, quia unum ferculum subtractum est, quod Domi- 
nus subtrahat ei vitam suam." Tandem raortuus est. 
Substitutus est tertius, qui duo fercula subtrahit. 
Irati monachi dixerunt, " Iste pessimus est inter omnes, 
quia fame nos intei-ficit : rogemus Deum ut cite mo- 
riatur." Dixit unus monachus, "Rogo Deum quod 
det ei vitam longam, et manuteneat cum nobis." Alii 
admirati quserebant quare hoc diceret : qui ait, 
" Video quod primus fuit malus, secundus pejor, iste 
pessimus : timeo quod cum mortuus fuerit, alius pejor 
succedet qui nos penitus fame perimet." Unde solet 
dici, — 

Selde comet the lattere the betere. 

Lii. Fabula de columbis et duee. 

Nisus semel rapuit columbam unam et devoravit. 
Aliie columbae acceperunt consilium cui conquerentur, 
et dixerunt, "Duci." Est autem dux avis cum magno 
capite, et major aquila, et ideo columbse conquestae 
sunt ei de niso, quod eis faceret justitiam, quoniam 
sociam suam interfecit. Audita querela, respondit dux 
cum magna ingurgitatione, " Clok ;" quo audito, dix- 
erunt columbfE, " Quam bene intonuit ! certe faciet sibi 
morcellum unicum de niso." Iterum venit nisus, et 
aliam columbam rapuit. Accesserunt columbEe ad 
ducem, dicentes, "Fac nobis justitiam." Respondit, 
" Clok." Dixerunt columbae, " Quam strenue commi- 


natur ! op time faciei justitiam.'" Nisus tertiam coluin- 
bam accepit. ColumbJB tertio venerunt ad ducem, ut 
vindictam acciperet, et ipse respoudit " Clok." Au- 
dientes dixerunt, '• Quid est quod semper dicit ' clok,' 
et nunquam justitiam facit ? recedamus a regno suo : 
infestemus eum sicut falsum et stultum." Hinc est 
quod columbse et cseteras aves, quando ducem vident, 
eum infestant, qua de causa dux non est ausus volare 
nisi de nocte, quoniam aves interficerent ipsum. 

Sic plerique, quando pauperes clamant quod reges et 
majores faciant justitiam de injurantibus, dicunt, " Fa- 
ciemus, faciemus !" et sic dicunt unum " clok," nun- 
quam tamen faciunt. PIoc etiam ad falsos promissores 
refertur, qui dicunt, " Clok, clok," i. e. "dabo, dabo ;" 
et nihil aliud habetur a talibus nisi unum " clok." 

Liii. Fabula de cornice mutuo plumas accipiente. 

CoRNix semel videns se turpem et deplumatam, con- 
questa est aquila; de nuditate et turpitudine. Aquila 
dixit ei quod mutuo reciperet plumas de diversis avi- 
bus. Fecit sic : accepit de cauda pavonis, de alis co- 
lumbas, et sicut sibi placuit de caeteris avibus. Cornix 
videns se ornatam, coepit deridere et inclamare contra 
aves alias. Venerunt igitur aves et conquerebantur 
aquilae de superbia cornicis. Respondit aquila, " Acci- 
piat qutelibet avis suam pennam, et sic humiliabitur." 
Quo facto, relicta est cornix turpis et nuda. 

Sic miser homo de ornatu suo superbit. Sed acei- 

E 2 


piat ovis lanam suam, ten-a linum suum, boves et 
caprae corium suum, cirogrilli et agni suas pelles, et 
remanebit miser homo nudus et turpis ; et ita fiet 
saltern in die mortis, quando secum nihil afferret de 
omnibus bonis suis. 

Liv. Fabula de pullo busardi. 

BusARDUS in nido ancipitris projecit ovum suum, et 
inde creatus est pullus. AKi pulli naturaliter nobiles 
fimum suum fecerunt extra nidum, sed pullus busardi 
semper maculavit nidum suum. Quod avertens an- 
cipiter, ait, " Quis est qui nidum maculat ? " Tandem 
dixerunt ei pulli de puUo busai'di. Quod attendens 
ancipiter, coepit filium busardi maledicere, et extra 
nidum projecit eum, dicens, — 

Of aye ich the brouste, of athele ich ne miste. 

" De ovo te eduxi, de natma non potui." Et con- 
fractus est totus. 

Lv. De ave Sancti Martini. 

QuvEDAM avis dicitur Sancti Martini in Hispania, par- 
vula ad modum reguli. Hsec graciles habet tibias ad 
modum junci longas, Contigit quod sole calente con- 
tra festum Sancti Martini, projecit se juxta arborem 
ad solem, et erigit tibias suas, dicens, "Eya ! si caderet 


arbor, sustinerem ipsam super tibias meas." Et cecidit 
folium unum juxta, et avis exterrita evolat, dicens, 
" Sancte Martine, cur non succurris aviculae tuae ?" 

Lvi. Fabula cle bufoiie et tilio suo. 

CoNTiGiT quod animalia semel celebraverunt concilium. 
Bufo misit illuc filium suum, sed oblitus est sotulares 
suos novos. QuKsivit bufo aliquod animal velox, 
quod posset ad concilium accelerare. Videbatur sibi 
quod lepus bene curreret; vocavit eum, et, mercede 
constituta, dixit ei quod deferret sotulares novos filio 
suo. Respondit lepus, " Quomodo possum discernere 
filium tuum in tali concilio?" Dixit bufo, "Ille qui 
pulcherrimus est inter omnia animalia est filius meus." 
Dixit lepus, " Numquid columba vel pavo est filius 
tuus ?" Respondit, " Nequaquam ; quoniam columba 
oculos habet nigros, pavo turpes pedes." Dixit lepus, 
" Qualis est igitur filius tuus ?" Et dixit bufo, " Qui tale 
liabet caput quale est meum, talem ventrem, tales 
tibias, tales pedes, ille est pulcherrimus filius meus, illi 
deferas sotulares." Ecce quia filium dilexit, pulcher- 
rimum reputavit. — 

Ivy crepaude eyme, lune ly senile. 

Si quis amat ranam, ranam putat esse Diauaiu. 


Lvii. Fabula de vulpe et lupo. 

VuLPES casu cecidit per unam situlam in puteum. 
Venit lupus et quasrebat quid faceret ibi vulpecula ; 
quae ait, " Bone compater, hie habeo multos pisces et 
magnos, utinam mecum partem haberes !" Et ait 
Ysengrinus, " Quomodo possum ibi descendere ?" Ait 
vulpecula, " Superest una situla : pone te intus, et ve- 
nies deorsum." Et erant ibi dure situlte ; quando una 
descenderat, alia ascenderat. Lupus posuit se in situlam 
qu£e erat supra, et descendit ; vulpecula in alia situla 
ascendit. Et quando obviarunt sibi, ait lupus, " Bone 
compater, quo vadis ?" Et ait vulpes, " Satis comedi, 
et ascendo : tu descendens invenies mirabilia." Des- 
cendit miser lupus, nee invenit aliquid nisi aquam. 
Venerunt mane rustici, et extraxerunt lupum, et 
usque ad mortem verberaverunt. 

Lviii. Fabula de leone, lupo, et vulpe. 

Leo, lupus, et vulpes condixerunt ad invicem quod 
venarentur. Vulpes cepit anserem, lupus arietem 
pinguem, leo bovem macilentum. Debuerunt prandere. 
Dixit leo lupo, quod praeda partiretur ? Dixit lupus, 
" Unusquisque habeat quod cepit, leo suum bovem, 
ego arietem, vulpes anserem." Leo iratus erexit pal- 
mam, et cum unguibus extraxit totum corium de capite 
lupi. Et dixit leo vulpi, qviod diceret. Et ait vulpes. 


" Vos, domine, comeditis de pingui ariete quantum 
volueritis, quia teneras carnes liabet ; et postea de 
ansere quantum volueritis ; tandem de bove temperate, 
quia duras habet carnes ; et quod remanserit detis nobis, 
qui homines vestri sumus," Ait leo, " Certe, bene 
dicis: quis te docuit ita bene partiri ?" Et ait vulpes, 
" Domine, ille rubeus capellus socii raei," demonstrato 
capite excoriato. 

Lix. De Isengrino monacho. 

IsENGRiNUS semel voluit esse monachus. Magnis pre- 
cibus optinuit quod capitulum consensit ; coi'onam, 
cucullam, et csetera monachalia suscepit. Tandem 
posuerunt eum ad litteras. Debuit addiscere " Pater 
noster," et semper respondit " agnus," vel " aries." 
Docuerunt eum monachi ut respiceret ad crucifixum et 
ad sacrificium ; at ille semper direxit oculos ad agnos 
vel arietes. 

Sic plerique faciunt monachi, semper tantum dicunt 
" ai'ies," i. e. clamant " bonum vinum," et semper ha- 
bent oculum ad pinguem carnem et ad scutellam suam, 
unde solet Anglice dici, — 

They thou the vulf horo hod to preste. 
They tliou him to skolc sette sahnes to lerue, 
Ilevero bet hise gcrcs to the f^rove grene. 


Lx. De duobus sociis. 

Duo socii debuerunt per desertum transire. Dixit 
alter, " Firmabo tecum quod plus lucrabor per falsi- 
tatem quam tu per veritatem. " Respondit alter, " Et 
ego firmabo." Constituta firmatione, incidit mendax 
in quandam congregationem simiarum, et dixerunt 
simife, " Quid tibi videtur de nobis ?" Dixit mendax, 
" Vos estis pulclieri-imse inter omnia animantia super 
terram, et homines assimilantur vobis : nunquam vidi 
tam pulcram congregationem." Et multum commen- 
davit eas. Venit alius veridicus, et quaerebant simite 
quid ei videtur de iUa congregatione ; qui respondit 
dicens, " Nunquam vidi tam turpeni tamque foedam 
congi'cgationem." Et iratae simisB verberaverunt eum 
egregie, quod vix evasit manus earum, 

Et quaudoque nocet omnia vera loqui. 

LXi. De convivio leords. 

CoNTiGiT quod animalia invitata fuerunt a leoue ad 
magnum prandium. Fuit invitatus murilegus. Qute- 
rebat leo quid libentius comederet, volens singulis 
satisfacere ; et ait murilegus, " mures et ratones." 
Cogitavit leo nisi omnes haberent de hoc ferculo, esset 
villania. Tandem fecit venire ferculum generale de 
rattis. Catus optime comedit : alia animalia murmur- 
averunt, dicentes, " Fi ! fi ! quid apponitur nobis ?" 
Et totum prandium propter hoc maculatum est. 


LXU. De lieynardo et Teburgo. 

VuLPES, sive Reynardns, obviavit Teburgo, i. e. cato ; 
ct ait Reynai'dus, " Quot fraudes vel artificia novisti ?" 
Ait catus, " Certe, nescio nisi unum." Et ait Rey- 
nardus, "Quod est illud ?" Respondit catus, " Quan- 
do canes rae insequuntur, scio rapere super arbores et 
evadere." Et quaesivit catus, " Et tu, quot scis ?" 
Respondit Reynardus, " Scio .xvij., et adhuc habeo 
sacculum plenum : veni mecum et docebo te artificia 
mea, quod canes te non capiant." Annuit catus : 
ambo iverunt simnl. Venatores et canes insequebantur 
eos. Ait catus, " Audio canes, jam timeo !" Et ait 
Reynardus, " Nolo timere : bene te instruam qualiter 
evades." Appropinquaverunt canes et venatores. 
" Certe," dixit Catus, " amplius non tecum ibo : volo 
uti artificio meo." Et saltavit super arborem. Canes 
ipsum dimiserunt, et Reinardum insecuti sunt, et tan- 
dem ceperunt, quidam per tibias, quidam per ventrem, 
quidam per dorsum, quidam per caput. Et catus in 
alto sedens clamavit, " Reynarde, Reynarde ! aperi 
sacculum tuum ; certe omnes fraudes tua3 non valent 
modo ovum." 

LXiii. De congregatione bestianuu. 

CoNTiGiT quod lupus defunctus est ; leo bestias con- 
gregavit, et exequias celebrai-e fecit. Lepus aquam 
benedictam portavit, hericii cereos portaverunt, hirci 


campanas pulsaverunt, nielotes foveam fecerunt, vulpes 
mortuum in feretro portaverunt, Berengarius (i. e. 
ursus) missam celebravit, bos evangelium, asinus epis- 
tolam legit. Missa celebrata, et Ysengrino sepulto, de 
bonis ipsius animalia splendide comederunt, et consi- 
mile funus desideraverunt. 

Certe sic contigit frequentur quod aliquo divite rap- 
tore vel nsurario mortuo, abbas vel prior conventum 
bestiarum, (i. e. bestialiter viventium) facit congre- 
gari. Plerumque contingit quod in magno conventu 
nigrorum vel alborum monachorum non sunt nisi bestia3, 
leones per superbiam, vulpes per fraudulentiam, ursi 
per voracitatem, hirci foetentes per luxuriam, asini per 
segnitiem, herieii per asperitatem, lepores per metum, 
quia trepidaveruut ubi non erat timor, boves per ter- 
rarum labores. 

Lxiv. De cane. 

Contigit quod canis voluit facere rusticitatem super 
congregationem cirporum (i. e. j uncus marinus), et 
unus cirpus bene stimulavit posteriora ejus, et canis 
recessit longius, et semper cirpos latravit. Dixit 
cirpus, " Melius volo quod latres me a longe, quam 
coinquines me de prope." 


Lxv. De muliere maritiim siium inobriante. 

De alia aiidivi qua; liabens maritum siuim oclio, ipsum 
inebriavit sicut de filiabus Loth dicitur, quod inebria- 
verunt patreni suum, et mittens pro monachis coepit 
flere et dicere, " Ecce raai-itus meus laborat quasi in 
extremis, et rogavitme ut daremei licentiam assumendi 
habitum. " Monaclii vero ponentes hominum ilium 
super quadrigam, et vestientes eum habitu religioso 
duxerunt ad monasterium suum. Mane autem digesto 
vino homo ille excitatus, postquam in habitu regular! 
se reperit, et circa se monachos in domo infirmorum 
aspexit, coepit contristari et moestus esse. Et tandem 
prae verecundia et confusione voluit ad domum redire, 
(juare ab omnibus apostata diceretur. 

Lxvi. De muliere et genero suo. 

Quidam vir et uxor sua filiam unicam habentes, eam 
cuidam juveni nuptui tradiderunt ; ob amorem autem 
filias generum suum secum in domo tenebant. Mater 
autem puellas juvenem amore filiae sua3 tam diligenter 
colebat, ut non major puellfe ad puerum quam socrus 
ad generum. Inter heec malitiosi dicere coeperunt, 
quod hoc non filite causa faceret, sed ut eadem pro 
filia sese ingereret. Cum igitur mulieris animum 
tanta falsitas contulisset, timens ne in vulgi fabulam 
verteretur, duos rusticos alloquitur, et si occulte gene- 
rum strangulare velint, cuilibet .xx. solidos pollice- 


tur. Quadam ergo die eos in cellaria recludens, 
maritum suum et filiam alio transmisit. Tunc ado- 
lescens jussu dominae sutE cellarium ut vinum afFeret 
ingreditur, et mox a latentibus strangulatur. Mox 
socz'us ipsum in lectum filiae detulit, et quasi dor- 
mientera vestibus circumtexit. Redeuntibus ergo 
marito et filia, et ad meusam positis, jubet mater 
filiai lit maritum debeat excitare, et ad mensam vo- 
care. Quern cum defunctum reperisset, et hoc con- 
cito nunciasset, tota familia in lamentum vertitur, et 
ilia mulier homicida dolens cum CEeteris lamenta- 
batur. Tandem mulier de perpetrato scelere valde 
ingemuit, et sacerdoti omnia per ordinem confessa fuit. 
Post aliquod tempus inter mulierem et sacerdotem 
litigium erat, et a sacerdote sibi generi homicidium 
irrogatur. Eadem, cum ad parentum juvenis notaiu 
devenisset, ad judicem adducitur et ab eo ignibus con- 
cremanda dampnatur. Finem suum imminere consi- 
derans, ad beatam Virginem se convertit, et ejus in- 
ti'ans ecclesiam in oratione cum lacrimis se prostravit. 
Post modicum exire compellitur, et in magnum ignem 
projecta, omnes ibidem cam stare illaisam et incolu- 
mem contuentur. At parentes pueri parvum nimis 
ignem putantes, ad sarmenta concurrunt, et in 
ignem projiciunt. Videntes autem quod sic in aliquo 
non tederetur, lanceis et hastilibus cam irapingere cq3- 
perunt. Tunc judex qui aderat vehementer obstupuit, 
et eos ab ipsius impugnatione compellavit. Earn autem 
diligenter considerans, nullum in ea signum incendii 
prgeter sola vulnera lancearum invenit. Cum ergo 


parentes ejus domum earn reduxissent, et earn fomentis 
et balneis recrearent, nolens earn Dominiis ulterius hu- 
mana suspicione fcedari, post triduum in laudem Vir- 
ginis perseverantem ipsam ex hac vita vocavit. 

Lxvii. De vetula sortilega, 

Audi VI de quadam vetula sortilega, sive sacrilega, qua? 
mulieribus dicebat, "Facies hjEC quae dicam vobis, et 
habebitis cito bonum mai'itum et divitem." Cum autem 
multas seduceret, quaedam sapienter respondit illi, "Ma- 
ritus tuus pauper est et mendicus ; quomodo divitem 
mai'itum facies me habere, quge tibi subvenire non 
potuisti in hac parte." 

Lxviii. Contra consiietudinem jurandi. 

NoN solum autem viri, sed quasdam mulieres, tantam 
habent jurandi consuetudinem, quod vix etiam sine 
juramento loqui possunt, quin aliquod juramentum 
praetermittant. Unde audivi de quadam muliere quiB 
faceret confessionem suam, et sacerdos prohibuit ei ut 
de caetero non juraret; ilia respondit, "Domine, si Deus 
me adjuvet ! de ctetero non jurabo." Cui sacerdos, 
" Ecce, adhuc juras !" At ilia, " Per Deum ! amodo 
abstinebo !" Cui sacerdos ait, " Sit sei-mo tuus, est, est, 
non, non : sic prrecepit Dominus. Quod enim abun- 


dantius est, amalo est." Cui ilia, " Domine, iterum dicitis, 
etego vobis dico, per beatam virginem et omues sanctos! 
amodo non jurabo, et faciam sicut injunxistis mihi, et 
nunquam jurare rae audietis." Et ita maledicta ilia 
mulier frequenter promittebat, et promittendo contra- 
rium faciebat. 

LXix. De homine csecutiente qui omnes inimicos suos evasit. 

Homo quidam sapiens fuit et cjecutiens, qui cum esset 
dives, et tyrannum quendam sub cujus dominio fuerant 
valde timeret, omnia bona sua ad alium regionem la- 
tenter praemisit, tandem ipse personaliter fugere volens, 
equum rufum ascendit, et puerum secum in equo sedere 
fecit, qui equum regei'et et viam illi ostenderet. Cum 
autem equitarent, dominus ille misit post servum 
qui ab ejus dominio recedebat, et dixit puer, " Ecce 
quidam super equum nigrum currit post nos, ut nos 
comprehendat !" Cui homo fugiens respondit, " Bene 
evademus in nomine Domini ;" et calcaribus urgens 
equum evasit. Paulo post puer domino suo dixit, 
" Ecee quidam cum equuo albo nos valde velociter in- 
sequitur, et jam fere nos comprehendit !" Cui homo 
respondit, " Ne timeas, quia et istum evademus auxilio 
Dei ;" et calcaribus equum stimulans, et velocius cur- 
rens, evasit illassus. Sed post modicum puer domino 
ait. " Ecce quidam velocius cseteris nos insequitur, et 
apprehendere nititur !" Cui homo dixit, " Cujusmodi 


equuin habet?" Dixit puer, "Equum rufum, equo tuo 
valde consimilem." p]t ille valde expavit, et ait puero, 
" Declina ad viam illam lapidosam." Quo facto, ille 
qui insequebatur valde appropinquai'e coepit. Cumque 
puer dixisset, " Domine, ecce fere nos apprehendit !" 
Ait dominus, " Due equum per aquas illas, et viam 
lutosam intremus." Quo facto, ille qui pcrsequebatur 
sequi ilium non potuit, et ita omnia pericula homo ille 
cjecutiens evasit. 

Lxx. De thesauro invento. 

AuDivi de quodam laico, qui omni die laborando victum 
sibi tenuem acquirebat, nee ei postquam coinavit quic- 
quam remanebat, et omni nocte priusquam dormiret 
multum cum uxore cantavit, et postea Icetus et securus 
dormiebat : unde, 

" Cantabit vacuus coram latrone viator." 
Vicini autem ejus, qui divites erant, nunquam canta- 
bant, sed in curis magnis de pecunia sua erant. Cum 
autem de tan to gaudio illius pauperis mirarentur, et 
murmuraverunt eoquod tantum cantans non permitteret 
eos dormire, dixit quidam valde dives de vicinis suis, 
" Vos nescitis : ego subtiliter castigabo eum, quod non 
cantabit neque gaudebit." Tunc praesentibus vicinis, quos 
absconderat in quodam loco ut viderent et testes essent, 
projecit sacculum cum pecunia ante hostium pauperis 
iUa hora qua solebat exire in mane, ut victum qua^reret. 
Inventa autem pecunia, reversus est in domum suam, 
et abscondit illam. Imminente autem nocte coepit anxius 


esse, ex una parte metuens ne latrones furarentur, ex 
alia si possessiones emeret ut forte argueretur de in- 
venta pecunia. In hiis angustiis permanens, non gau- 
debat sicut prius. Tunc divites et alii vicini coeperunt 
ab eo qua^rere cur ita tristis esset. Cum autem facti 
veritatem dicere non auderet, ait ille dives qui pro- 
jecerat pecuniam, " Ego scio veritatem : heri in 
tali loco pecuniam invenisti, et videntibus hiis omni- 
bus qui prgesentes sunt in domum tuam detulisti." 
Ait Ule, timens et erubescens, " Maledicta sit ista pe- 
cunia, qu£B tantum afflixit ! quia postquam illam inveni, 
gaudium habere non potui, et longe raagis fatigatus 
sum animo quam prius in egestate nimia laborando. 
Tollite pecuniam, ut It are et cantare valeam !" 

Lxxi. De duobus solutis militibus in eadem dlla habitantibus. 

Duo erant milites soluti in eadem villa habitantes, quo- 
rum alter uxorem traduxit formosam in nuptiis discum- 
bentem; alter miles pro sua pidchritudine concupivit, et 
captata opportunitate, multis blanditiis et variis pro- 
missis interpositis, de amore interpellavit eandem ; ipsa 
tamen nee prece nee pretio potuit emoUiri. Quod cum 
vidisset miles praedictus, non paucis minis intersertis, 
dicebat quod partes transmarinus adiret et nigroman- 
tiam addisceret, ut voti compos fieret inchoati. Ipsa 
autem crucis signaculo insignita, et in Christi virtute 
confisa, dixit quod nee ipsura nee artem suam pras- 


sentem vel futuram expavit. Itinere autem arrepto, in 
secunda dieta ad missam audivit pulsare, et ab equo de- 
scendens capellam intravit ; missa vero celebrata, sacer- 
doti confessus est, et causa sui itineris expressa, vide- 
licet pulcritudinem prsEdictte matronse, sacerdos quoe- 
sivit ab illo si ab incepto vellet desistere pro amore 
cujusdam dominBe multo pulcrioris, quae illi nuberet si 
placeret. Milite quidem annuente, sacerdos injunxit 
ei ut singulis diebus illius anni psalterium Mai'iae Vir- 
ginis diceret gloi-iosas, et in fine anni dominam sibi pro- 
misit centies pulchriorem. Miles ipse domura rediens, 
sibi injunctum fideliter adimplevit, et in ultimo die 
anni illius promissionem sacerdotis expectans, quan- 
dam capellam intravit, et coram imagine beatas Vir- 
ginis psalterio perorato, vidit quandam dominam in- 
comparabilera ad se venientera, quae dicebat, " Quia 
sacerdos meus tibi me promisit fore copulandam, veni 
ut tibi nuberem." Et in signum amoris et memoriae 
annidum aureum digito militis apponebat, et dixit, 
quandocunque annulus ille evanesceret, statim ad 
sponsam suam esse pacifice migraturus. Per pi'oces- 
sum autera temporis, miles ille, dives mirum in modum 
factus, magnum convivium faciebat. Fiuito autem 
prandio, in tempore loturce, miles inter convivantes pro 
nimia cogitatione immobiliter quasi extra se positus 
erectus astabat. Omnibus autem admirantibus et pro 
stupore silentibus, voce clarissima loquebatur, petens a 
Domino ut quilibet quod magis diligeret possideret : et 
respiciens ad digitum, annulum non videbat ; unde de- 
cessum suum imminere cognoscens, conviventibus rei 



gestae seriem revelavit, et ipsis presentibus ab hac luce 

Lxxii. De leccatore sacrilege. 

In Brye, in villa quae dicitur Castellis, duo leccatores 
ludebant ad hasardum in porticu ecclesiae. Erat autem 
in eadem porticu imago beatag Virginis in lapide grandi 
insculpta, tenens puerum Jhesum super genua sua. 
Unus vero illorum perdens blasphemavit beatam Vir- 
ginem, et nee unum ex inembris ejus praetermisit, quin 
denumeraret omnia turn extrinseca quam intriseca. 
Et cum amplius perderet, amplius dehonestavit matrem 
misericordise et pudiciti^e sigillis, ausus est meretricem 
nominare, et turpia et inaudita de ea fingere. Tandem 
cum omnia perdidisset, amens effectus, surrexit et 
arripiens lapidem jecit ad imaginem, fregitque sinis- 
trum brachium quo amplexata est puerum; et cum 
puer minaretur cassum, mira dei virtute dextrum por- 
rexit brachium et retinuit puerum. Porro cruor ex 
sinistro cucurrit abundanter, quem exceperunt tam 
viri quam mulieres, et diligenter reposuerunt. Sa- 
crilegus autem ille arreptus est a daemonio, et quia 
beatae Virginis immaculata viscera depraverat, vidente 
populo in eodem loco per posteriorem januam corporis 
effusa sunt viscera ejus, et sic indignam vitam digna 
morte finivit. 


Lxxm. De Roberto de Chartres. 

Magister Robertus de Chartres liabuit Parisius quen- 
dam socium et clericura, qui dixit quod omnes episcopi 
Francije erant caeci, eo quod non dabant magistro sue 
tanto clerico aliquos redditus, cum pauper esset. Qui 
discipulus postea factus est episcopus, et adeo ca3cus 
factus est ut cfeteri, oblitus magistri sui. Cumque 
quadam die veniret Parisius, obviavit illi magister 
suus portans in manibus suis duos cereos accensos. 
Cujus rei causam cum inquireret episcopus, respondit 
magister, " Domine, volo ut videatis, quia vos ut cae- 
teri episcopi cseci estis." 

Lxxiv. De coiicubinis sacerdotum. 
In quibusdam autem regionibus ita abominantur 
gentes hujusmodi sacerdotissas, quod illis in ecclesia 
nolunt pacem dare, neque ab illis pacis osculum reci- 
pere. Opinio enim communis est eorum, quod si de 
sacerdotum concubinis aliquis pacis osculum i-eciperet, 
partem in missa non haberet, unde ad earum derisi- 
onem solent dicere vulgariter quasi quandam carmina- 
tionem per quam mures carminati a segetibus eorum 
arceantur sub hiis verbis, — 

Jeo vus conjurz, soriz e raz, 
Qe vus ne aiez part en cest taz, 
Ne plus qe ne at part en la messe, 
Cil qe prent pes de la preteresse. 

Quod est, " Adjuro vos, mures et rati, quod non habe- 



atis partem in hac coUectione manipulorum, vel in hoc 
acervo granorum, sicut non habet partem in missa qui 
osculum pacis accipit a sacerdotissa." Et dicunt quod 
mures postea manipulos vel grana non tangunt. 

Lxxv. De dsemone et latrone. 

AcciDiT quod dcemon et latro sibi mutuo obviarent, et 
latroni quaerenti quo iret, ait, " Vado strangulare ilium 
heremitam, qui peccato quodam perpetrate dormivit 
non confessus." Et ipsi quaerenti quo ipse etiam iret, 
respondit, " Ego vado furari vaccam illius heremitae." 
" Eamus ergo," inquiunt, " simul, et simus soeii et 
amici, et juvemus nos mutuo." Ipsis ergo stantibus ad 
portam heremitae, litigabant quis illorum prius inci- 
peret facinus suum : diabolo dicente quod ipse inci- 
peret, contradixit latro, ne forte dum strangularetur 
strepitum faceret, et sic excitati latronem impedirent a 
praeda sua. Latrone vero dicente quod ipse inciperet, 
contradixit ei daemon, ne forte vacca mugitu vel strepitu 
heremitam excitaret, et sic a lucro suo impedii'etur. Ip- 
sis vero sic in discordiam versis, clamavit daemon, volens 
se vindicare, dicens, " Surge, domine heremita, et cape 
lati'onem qui venit ad fui'andum vaccam tuam : et ego 
juvabo te ad ipsum capiendum." Quod ut factum est, 
ait daemon heremitse, *' Bene debes me diligere, quia 
ita fidelis amicus tuus sum, qui ita diligenter domum 
tuam custodio." 


Lxxvi. De viro mortem fingente. 

Cum quidam in lecto suo verteret, non valens dor- 
mire, ab uxore de causa requisitus tanta^ fatigationis, 
respondit se cogitasse quomodo cum bonis suis annum 
ilium transiret, et quod satis habuit pro toto anno 
excepto uno die, " et inde," inquit, " sollicitor, quo 
modo diem ilium transibo." Et uxori eum confort- 
anti non adquievit, dicens, " Inveni modum bonum, 
videlicet istum: fingam me mortuum pro uno die, 
et pones me in aula et cooperies, et sic illo die nihil 
comedam, nee tu nee familia prse dolore et sollici- 
tudine, et sic parcendo evademus diem ilium, et pro 
residuo satis habebimus," Quod cum factus fuisset, 
posuit se uxor in hostio, familia de campis re- 
deunte, et planxit, respondens causam fletus esse 
mariti mortem. Qui cum super corpus dixissent Pater 
Noster, ait unus, " Licet sit mortuus, oportet quod nos 
comedamus." " Non," iuquit uxor, " comedetis hodie, 
prae dolore et soUicitudine quajrendi necessaria pro 
funere." Sed sermo f'amiliaj prjEvaluit. Ipsis ergo 
comedentibus, miser audiens quod cautela sua nihil ei 
valeret, caput de tapeto elevavit. Quod videns unus 
servorum, credens ne forte diabolus corpus illud vex- 
aret, securi vel baculo accepto eum excerebravit ; et 
uxore clamante quod maritum suum occidisset, " non," 
inquit, " sed diabolum de corpore mariti tui fugavi." 


Lxxvn. De advocate et diabolo , 

Homo quidam erat diversarum villarum advocatus, im- 
misericors, avarus, faciens graves exactiones in sibi 
subditos. Die quadam, cum propter exactionem faci- 
endam ad villain unam properaret, diabolus in specie 
hominis se illi in itinere sociavit, quern tarn ex horrore 
quam ex mutua collocutione diabolum esse intellexit. 
Ire cum eo satis timuit; nullo tamen modo, neque 
orando neque cruce signando, ab eo separari potuit. 
Cumque simul pergerent, occurrit eis homo quidam 
pauper porcum in laqueo ducens. Cumque porous hue 
illucque diverteretur, iratus homo clamayit, " Diabolus 
te habeat !" Quo verbo audito, advocatus sperans se 
tali occasions a diabolo liberai-i, ait illi, " Audi, amice : 
porcus ille est tibi datus ; vade, tolle ilium." Respondit 
diabolus, " Nequaquam mlhi ilium ex corde donavit, et 
ideo ilium tollere non possum." Deinde transeuntes 
per aliam villam, cum infans fleret, mater in foribus 
domus stans, turbida voce dicebat, " Diabolus te habeat ! 
quid me fletibus tuis inquietas ?" Tunc advocatus dixit, 
" Ecce bene lucratus es animam unam ! tolle in- 
fantem, quia tuus est." Cui diabolus, ut pi-ius, " Non 
mihi ilium dedit ex corde : sed talis est consuetudo 
hominibus loquendi cum irascuntui'." Incipientibus 
autem appropinquare loco ad quern tendebant, homines 
a vUla longe videntes, et causam ejus adventus non ig- 
norantes, omnes una voce simul clamabant, dicentes, 
" Diabolus te habeat, ac diabolo venias !" Quo audito, 
diabolus caput movens et cachinnans ait advocato, 


" Ecce, isti dederunt te mihi ex intimo corde, et ideo 
meus es." Ac rapuit eura in ipsa hora diabolus, et 
quid de eo fecerit ignoratur. Verba mutuse confabu- 
lationis ac facta istius, perfamulum advocati, qui secum 
fuit in itinere, declarata sunt. 

Lxxvni. De heremita jiivenc. 

JuvENis heremita, qui in eremo a pueritia fuit nu- 
tritus, ibat cum abbate suo ad civitatem ; et cum vi- 
disset mulieres in chorea, quid essent ab abbate qusesivit 
sollicite. Cui abbas, "Anseres sunt." Et reversus 
puer ad claustrum flere coepit. Cui abbas, " Fili, quid 
vis ?" " Pater, volo comedere de illis anseribus quas 
in civitate vidi." 

Lxxix. De voto rustici. 

RusTicus quidam, cum duceret vaccam et vitukun ad 
montem Sancti Michaelis, qui de periculo mari timens, 
quia quamque viam attigit, fluctus eum invasit, ex- 
clamans dixit, " O Sancte Michael ! adjuva me et 
libera me, et dabo tibi vaccam et vitidum." Sic libe- 
ratus, dixit, " Bene fatuus erat Sanctus Michael, qui 
credebat quod sibi darem vaccam meam et vitulum 
meum !" Et iterum invasit fluctus eum, et iterum 


exclainavit et dixit, " O bone Michael ! adjuva me et 
libera me, et dabo tibi vaccam et vitulum." Et sic 
liberatus, iterum dixit, " O sancte IMichael, nee vac- 
cam nee vitulum habebis." Cum autem sic quasi se- 
curus incederet, ecce iterum fluctus involens eum et 
suffocans eum, et vaccam et vitulum cum eo suffocavit. 

Lxxx. De filia Judsei. 

Erat quidam adolescens et studens qui dormivit cum 
filia cujusdam Judrei, quae concepit a studente illo. 
Et studens accepit arundinem, et accessit ad domum 
Judaei de nocte, et loquebatur per arundinem per fe- 
nestram camerze ubi Judasus cum propria uxore jacuit, 
dicens, " Gaudete et glorificate Deum, quia Dominus 
visitavit plebem suam, quia vestra fiHa impregnata est, 
et pariet veram Messiam, qui promissus est in Lege et 
Scripturis." Et hoc ille studens fecit ter. Et cum 
parentes cognovissent filiam suam impregnatam, adhi- 
buerunt fidem verbis istius suggestoris, et annuncia- 
verunt hoc cseteris Judasis, qui omnes gavisi sunt, et 
Deum glorificaverunt, et illam puellam in magno 
honore tenuerunt. Et cum instaret tempus pariendi, 
omnes Judsei congrcgati sunt, ad videndum tam grande 
spectaculum. Tandem ilia puella peperit ciim magno 
dolore, non filium, sed filiam. Quod cum Judasi vi- 
dissent, confusi sunt omnes, videntes se esse deceptos. 


Lxxxi. De balivo et uxore sua. 

Balivus quidam fecit iiuptias filio suo. Quidam au- 
tem qui habebat causam magnam coram eo, dedit ei 
pulclirum bovem, rogans ut vellet stare pro eo. Hoc 
audiens adversarius illius, misit uxori balivi pulchram 
vaccam, rogans ut staret pro eo. Qute in tantum in- 
stetit apud balivum, quod ipse promisit se facturum 
quod ipsa petebat. Cum autem esset in studio, et 
balivus pro illo qui dederat bovem non loqueretur, 
dixit ille. Tunc respondit balivus, " Bos non potest 
loqui, quia vacca non permittet." 

Lxxxii. De conventu dsemomim. 

Heremit A quidam habitabat ad pedemcujusdam montis, 
in cujus curia ante fenestram ejus dtemones sa^pe conve- 
niebant, de actibus discutiebant, et de minis hominum 
cachinnabant et ridebant. Dum autem magister dag- 
monum qucereret a quodara veniente dosmone si aliquid 
ad edendum portaret, respondit quod sic, caseum, panem, 
butyrum, et farinam, quae dederat ei quidam rusticus, 
et quod detulerat in testimonium perjurii ejus, quia 
dum duo paupei'es clerici peterent elemosynas, juravit 
per sanctam charitatem Dei quod nihil ad edendum ha- 
beret quod eis dare posset, et cum adhuc instarent, 
dixit, " Diabolo do si aliquid habeo." " Et sic cum his 
omnibus ad vos veni." 


Lxxxiii. De Ai'istotele. 

Aristotiles, cum doceret Alexandrum ut se conti- 
nei'et ab accessu frequent! uxoris suae, quce erat pul- 
chra valde, ne animum suum a communi providentia 
impediret, et Alexander ei acquiesceret, hoc advertens 
regina et dolens, coepit Ai'istotelem trahere ad amorem 
suum, quia multociens sola transibat cum pedibus 
nudis et dissoluto crine, ut eum aUiceret. Tandem 
allectus coepit eam sollicitare carnaliter, quag ait, " Hoc 
omnino non faciam, nisi videro signa amoris, ne me 
tentes : ergo veni ad meam cameram, reptando mani- 
bus et pedibus, sicut equus me portando, tunc scio quod 
non illudes mihi." Cui conditioni cum consensisset, 
ilia intimavit hoc Alexandre; qui expectans appre- 
hendit eum reginam portantem. Quern cum veUet 
occidere, ait Aristoteles sic se excusando, " Si sic 
accidit seni sapientissimo, ut a muliere deciperar, 
potes videre quod bene docueram te, quid accidere 
potest tibi juveni." Quod audiens rex, ei pepercit, et 
in doctrina ejus profecit. 

Lxxxiv. De muliere in extremis quae dixit ' kuckuc' 

iEoROTAViT quaedam mulier usque ad mortem, et dixit 
ei filia sua, " Mater, mitte pro sacerdote, ut confitearis 
peccata tua," Cui mater, " Ad quid ? si modo sum in- 
firma, eras vel post eras ei'o sana." Filia vero videns 


earn deteriorari, adduxit plures vicinos iit earn simi- 
liter admonerent. Quibus ilia, " Quid dicitis ? vel 
quid timetis ? Ego non moriar ante .xii. annos : audivi 
cuculum qui dixit mihi." Tandem in illo periculo ob- 
mutuit. Et tunc misit filia sua pro sacerdote, qui 
venit et attulit quod debuit, et ad eam veniens quasrit 
si aliquid velit confiteri. Ilia solum dicebat, " kuckuc." 
Item, sacerdos offerens ei corpus Domini, et qu^rit 
iterum si credebat esse salvatorem, et ilia respondit, 
" kuckuc." Et sic revertente sacerdote post paululum 

Lxxxv. De mago rapto a daamonibus. 
Magus quidam, qui dsemones consulere consuevit, qua- 
dam die intra circulum quern sibi consignaverat obdor- 
mivit, et dormiendo sese extra circulum transvertit. 
Venientes igitur dsemones, et eum extra circulum 
invenientes, assumunt et ad loca poenalia celeriter de- 
ferunt. Evigilans itaque, et se inter manus dasmonum 
esse cognoscens, signum crucis sibi imposuit, et statim 
eo dimisso turba ferox aufugit. 

Lxxxvi. De Colewyn diabolo. 
Quidam in arcliiepiscopatu de Dyvelin, cum una die 
voluissct arcam suam plenam denariis aperiri, invenit 
super eos simiam sedentem et dicentem, " Nolo tangere 
pecuuiam, quia est Colewyn," i. diaboli. 


Lxxxvii. De ebrio qui vendidit animam suam. 

QuiDAM ebrietati deditus, cum die quadara perdi- 
disset ad taxillos pecuniam suam, et pannos, et nihil 
sibi remaneret, dixit ad socium suum, " Erne animam 
meam." Quo nolente, intravit quidam tabernam sub 
specie ribaldi, et dixit, "Pro quanto dabis animam 
tuam?" Qui respondit, "Pro .xl. solidis." Et bene 
illi numeratis deinde et solutis, poenituit venditor, 
volens mercatum servare. Cui dixit emptor, " Necesse 
habes mihi pactum tenere : sicut mos cum equus ven- 
ditur, quia capistrum transit cum eo, sed non fit de eo 
mentio, ita corpus tuum, quod continet animam, cum ea 
in dominium meum transibit." Excipiens igitur eum 
super humeros suos, asportavit itaque, quod ulterius 
non est visus 

Lxxxvin. De incisore lignorum die Dominico. 

Erat quidam ordinis Cisterciensis degens in quadam 
grangia abbatis de Fontibus, in diocoesi Eboracensi. 
Misit quendam juvenem die Dominico ad nemus ligna 
scindendum: cum autem lignum juvenis securi per- 
cussisset, sanguis ex ligno effluxit. Cumque iterato 
lignum voluisset percutere, miraculo jam viso non per- 
territus, venit ad eum qufedam vox, dicens Anglice, 
" Let, let, let," quod est Latine, " Dimitte, dimitte, 
dimitte." Respondit ergo huic voci stultus incisor ille, 
" Sic me non terrebis," incisionem viriliter insistendo. 


Et ecce vox iterate dilabitur, dicens, " Maledictus ille 
qui te hie misit illo die !" Ille vero recedens, post 
paucos dies a dicto fratre occisus est, et frater dis- 
paruit, quod nunquam in pai'tibus illis visus est. 

Lxxxix. Contra superstitiosos. 

In partibus quibusdam vidi quod quando homines 
primo obviabant sacerdotibus, statim signabant se, di- 
centes quod malum omen est obviare sacerdoti. Immo 
pro certo didici, quod cum in quadam villa Francise 
multi passim morerentur, dixerunt inter se, " Non po- 
teret haec pestis mortalitatis cessare nunquam antequam 
mortuum in fossa humo ponamus, presbytex'umque in 
eandemfossam projiciamus." Unde factum estquoddum 
sacerdos ad foveam accederet ut mortuum parochianum 
sepeliret, i-ustici simul et mulieres presbyterum sacris 
vestibus indutum arripuerunt, et in foveam projecerunt. 
Hffic sunt diabolicas adinventiones et daemonum illu- 

xc. De fraudulentia venditorum equorum. 

De hiis autem qui aliorum equos vendunt, quos accio- 
narios vel corretiers seu cossors Gallici dicunt, et fre- 
quenter ab utraque parte accipiunt, et mendaciis multos 
a quibus recipiunt pretium seducunt, dico cum Mich. 


.vii. qui optimus est in eis, quasi paliurus, et qui rectus 
quasi spina de sepe. De quodam quod cum aliquis 
vellet equum emere, ipse oculum parvum claudebat et 
quosdam nutos equivocos faciebat. Postmodum si ille 
qui emerat equum inveniebat quod esset malus, dicebat 
pestifer ille, " Nonne bene innui vobis ne emeretis ?" 
Si vero bonus inveniebatur equus, dicebat, " Ego innui 
vobis ut emeretis." 

xci. De cseco et ejus uxore. 

C^cus erat quidam uxorem habens perornatam, qui 
cum cruciatu mentis castitatem suae uxoris observabat, 
zelotypus namque fuerat. Accidit autem die quodam 
ut in hortu sederent amoeni, prope arborem pirum, 
uxori vero volenti arborem ascendere ut pira legeret 
ceecus assensit, ne tamen quis alter vir ipsam accederet 
brachiis suis stipitem arboris amplectitur. Erat autem 
arbor ramosa, in qua, priusquam uxor ascenderet, 
juvenis quidam se absconderet, mulieris expectans 
adventum. Conveniunt itaque laeti, amplexantur se, 
figunt basia, ac Veneris vomere terra colitur hirsuta 
umbrosumque. nemus. Cumque juvenis in opere fortis 
ageret ut potuit, mulier vero vim inferenti vices refer- 
ret, audit caecus strepitus amborum, et dolens exclamat, 
" O mulier iniquissima, licet visu caream, auditus 
tamen et discursus in me sunt intensiores, ut sentiam 
tibi astare adulterum. Conquero igitur hoc nephan- 


dissimum scelus Jovi summo deo, qui gaudium tris- 
tium corda potest afficere et lumen caecis restituere." 
His dictis simul cteco reddita lux est, et suspiciens in 
arborem adulterum vidit, exclamatque subito, " O 
mulier falsissima, cur has mihi cudis fraudes, cum 
te bonam castamque crediderium ?^ Vaj mihi! quia 
Isetum diem tecum amplius non pervixero !" Mulier 
vero audiens maritura ipsam increpantem, licet primo 
parumper territa, alacri tamen vultu, cito fraude in- 
venta, respondit marito et exclamans, ait, " Gratias ago 
diis deabusque omnibus, qui preces meas exaudierunt 
et visum restituerunt marito meo charissimo ! nam, 
conjunx dilecte, scias te videre ex opera et precibus 
meis. Cum enim usque hue multa in vanum expend- 
erem physicis, orationibus institi deoi'um ut salvum te 
facerent, ac visum tibi restituerent. Tandem deus 
Mercurius, Jovis supremi jussu, mihi in somno apparuit, 
dicens, ' Si ascendas in arborem pirum, et Veneris 
ludum cum juvene perficias, marito tuo lux pristina 
restituetur.' Quod ego nunc pei'feci ut te sanarem. 
Munera ergo mihi debes ob tale meritum, cum tibi 
visum jam restituerim." Caecus uxoris dolo et fraudi- 
bus fidem adhibuit, ac nephas omne remisit, et mune- 
ribus ipsam reconciliat, quasi corruptam inique et in- 
voluntarie. * 


xcn. De consilio murium. 

Mures inierunt consilium qualiter a cato se praemuniri 
possent, et ait qutedam sapientior caeteris, " Ligetnv 
campana in collo cati, tunc iioterimus prascavere ipsum 
et audire quocunque perrexerit, et sic ejus insidias 
evitare." Placuit omnibus consilium hoc, et ait una, 
" Quce igitur est inter nos tanta armata audacia, ut in 
collo cati liget campanam?" Respondit una mus, 
" Certe non ego !" Respondit alia, " Certe non ego 
audeo pro toto mundo ipsum catum appropinquare." 

xcm. De simplicitate hominum de Wilebege. 

QuiDAM simplices, ut dicitur, de Wilebege erant, qui 
ad terminum debuerunt solvere censum domino suo, 
et non habuerunt nuncium qui ita cito posset negotium 
peragere. Dixerunt invicem, " Quid faciemus ? quia 
terminum adest." Dixerunt quidam, " Lepus est ani- 
mal velox : suspendamus in collo ejus bursam cum 
censu, et signamus ei quod cito deferat ad curiam do- 
mini nostri." Et fecerunt sic, et lepus cum bursa et 
censu cucurrit ad nemus quantum potuit, et homines 
nesciebant quo devenit. 


xciv. De giiloso. 

QuiDAM fuit gulosus qui mane comedit quando alii per- 
rexerunt ad ecclesiam, et hoc fecit de consuetudine. 
Quadam autem die sic comedit, et postea versus silvam 
ivit, incipiens istum cantum : — 

Jolyfte, jolyfte, 

Maket me to the wode the. 

Modicum processit, et supinus cecidit. Surrexit, et 
iterum hoc modo cecidit. Videns hoc quidam miles a 
longe, adipsum accessit, et invenit eum raortuumhaben- 
tem linguam suam pendentem extra os ad modum 
canis, et tota facies ejus erat quasi esset ignita, et 
oculos aperuit sicut homo insanus. 

xcv. De quodam stulto. 

Narratur de quodam stulto, qui noluit alios sequi, 
sed directe ivit post nasum suum, qui cum venisset 
ductu nasi sui ad magnam aquam, vellet intrare. Cla- 
mavit quidam rusticus, et dixit, — 

Fol, f'ol, turne le nes. 
At ille despexit, dicens, — 

Mavey \'ileyn, dc rems dutez. 
Quasi diceret, " in vanum clamas." 


xcvi. De Godefrido. 

FuiT quidam nomine Godefrey, multum abundans in 
temporalibus, liabens uxorem, qui mutuo se vehementer 
dilexerant. Contigit tamen quod cum mulier infirma- 
retur, noluit testamentum condere, sed de vii'o sue con- 
fidens totum reliquerat sibi facturo pro anima sua 
secundum quod voluisset. Qua defuncta, deinde vir iste 
quandam juvenculam duxit in uxorem, cum qua stetit 
per aliquod tempus. Quo laborante in extremis, prae 
nimia dilectione quam habuit ad uxorem suam nihil 
legare voluit nee pro se nee pro anima uxoris sua3 
prioris, sed omnia integrc sua commisit uxori sute su- 
perstiti. Quce cum per aliquod tempus vidua reman- 
sisset, ultimo nupsit cuidam menestrallo, qui pariter 
degentes vitam cum gaudio deduxerunt, bona similiter 
sibi relicta cum hilaritate expendentes. Quadam 
autem die, appropinquante scilicet die anniversaria 
prioris viri sui, lia3C mulier apud se reducebat in memo- 
riam quanta bona recipisset de eodem in vita sua. 
Volens in aliquo animfe ejus subvenire, die obitus 
viri sui misit sacerdoti per domicellam suam panem et 
vinum ut pi'o anima ipsius defuncti celebraret divina. 
Vir autem illius mulieris superstitis, cum obviasset 
domicellae cum tali exennio, qusesivit quid inde ferret, 
et iUa veritatem rei indicavit. At ille, " Nequaquam 
ita fiet, sed redeas domi mecum." Quibus regressis, 
dixit uxori suaB, "Quidnamperperamfacere proposuisti ? 
Numquid ei subvenire defuncto teneris, ex quo sibi non 
curavit vivus subvenire ? fruamur nos hiis et aliis suis 


alacriter, ncc plus de eo curantes, quia clum potuit de 
seipso non curavit." Et emisit cantum viellando, 
dicens, — 

Godefray, Godefray, 

Tu ne feistes, ne jeo ne fray. 

Hoc igitur et multis aliis exemplis poterit penes se 
vivens in terra considerare statum suum, ad quern con- 
servandum tarn parentes suos quam subsequentes per 
seipsum diligentia apposita est cum effectu. De fine 
vero vitre suae vel de aniraa modicum vel nihil curans, 
sed finem suum et animas suse curam non considerans, 
et cum possit non subveniens, totum relinquit ordina- 
tioni cujuscunque, quod dolendum est, cum ignoret an 
odio vel amore dignus sit. Hinc igitur, homo, — 

Conde dum tempus habes, ne erode parentes. 
Dura vivis vi\T,int, moriens moriuntur amici : 
Omnis amor mundi cum mortuo sepelietur. 

Man, of the self thu haf god mynde. 

That thu dost wiht thi hand that schal tu finden ; 

Childer ben for-thetele, and wives ben un-kynde, 

That that conied in the sectiu*es hondes often it is bi-hynden. 

xcvii. De hercmita qui iucidit in ebrietatem. 

Erat quidam heremita qui diu vixit in sanctitate, nee 
attrahi potuit ad aliquod peccatum grave per multos annos. 
Cui diabolus dixit, " Elige consentire in unum de 
tribus peccatis, et nunquam amplius temptabo te." 

o 2 


Qui elegit potius inebriari, et postea utrumque, adiil- 
terium videlicet et homicidium, adjecit, quia vii'um 
cum cujus uxore ebrius peccavit supervenientem occidit. 
Quo facto, seipsum redarguens dixit hos versus : 

Sobrius (juando fui, nuUus milii timor inluesit, 
Ebrius commisi duo scelera pessima muiidi. 


Whil jat I was sobre sinne ne dede I nowbt, 

But in drunkeschipe I dede je werste jat mihten ben thowbt. 

xcviii. De abbate jejunante. 
De quodam abbate audivi qui multum ante promotionem 
suara in pane et aqua jejunare solebat. Cum autem 
factus esset abbas, ccepit magnos comedere. Cum autem 
qusereretur ab eo de tanta repentina mutatione, respon- 
dit, "Diu jejunavi bujus solempnitatis vigiliam ; id- 
circo enim parvos pisciculos comedebam, xit aliquando 
magnos manducare possem." 

xcix. De rustico. 

Audi VI de quodam rustico qui nutritus erat in fimo 
et foetore, qui cum staret ante apothecam ubi aromata 
terebantur, non valens ferre odorem, corruit semivivus, 
nee potuit convalescere aut comfortari, donee portatus 
ad domum suam ad fimum et fcctorem reverteretur. 


c. De vetula pactum f'aciente cum diabolo. 

Erat vir quidam nobilis et raagna^ progeniei, qui 
defuncto genitore, ratione patrimonii, filiam cujusdam 
illustris viri, castam nimis ac formosam, matrimonio 
sibi copulavit. Qui dum taliter in lege Dei conjuncti 
non modico tempore pio amore se invicem amplectentes, 
tam Deo grati quam hominibus amabiles, operibus 
sacris ad supernae patriaj gloriam penitus anhelarent, 
eorum sanctam conversationem humaui generis inimi- 
cus quodammodo feri*e non valens, corporalem inter se 
divisionem, vel saltern in eorum mentibus spii'itualem 
maculam, missis pluribus ex discipulis, machinari cona- 
batur. Opitulante tamen gratia Salvatoris, quanto 
vehementius ad piaculum incitaret, tanto firmius servi 
Dei in proposito bono radicantur. Videns igitur ille 
artificiosus serpens, licet non modico tempore, nuUa 
ingenii tortuositate hoc modo contra viros sanctos se 
posse proficere, ad aliud quoddam mirabile et inoi^ina- 
tum divertit iugenium. Armis enim propriis quasi 
per se impotens pugnator exutus, alium expugnatorem 
mirifice ad pugnandum arraavit. Assumpta namque 
humanse speciei figura juvenis quidam efficitur, qui 
vetulae cuidam, quae ab urbe qua prasfati sancti viri 
manebant exivit, apparebat, dicens, " Unde venis ?" 
Quae respondit, " Venio de civitate hac ad quam ten- 
dere videris." Et ille, " Seci'etura quoddam liabeo 
tibi revclare, si scirem te nolle proi)alai*e," Et ilia, 
" Profer ; utique celabo." Cui ille, " Nosti," inquit, 


" ibi talem virum cum nxore, de quorum moi'ibus et 
honestate non tantum concives, verum etiara longinqui, 
audita eorum fama, ut dicitur, gratulantur." Quae ait, 
" Nosco etenim." Et ille, " Numquid aliquem noveris 
in mundo tam sapientem et prudentem, qui odio inter 
COS seminato unanimitatem eorum posset aliquantisper 
segregare ? Audita namque mira eorum mutua dilec- 
tione, cum quodam socio quod dissentionem inter eos 
possem fabricare forsitan pigneravi." Ad hsec vetula, 
" Miri," inquit, " ingenii hominem oporteret esse ; sed 
si forte diligentiam exhiberem, puto quod dicis opus 
me posse explere." Dixitque daemon, " Et ego tibi 
satisfaciam de praemio, si prtefatum opus pro me velis 
procurandum prEesumere." Locatur itaque mulier ilia 
miseranda et infelix, quod pudor dictu est, quinque 
argenteis ad tam grande scelus perpetrandum. Quo 
facto ab invicem recesserunt, facta tamen securitate in 
crastinum iterum conventuri super rei expedimento 

Accedens igitur vetula dolosa, absente marito, primo 
sponsam hiis verbis affata est : " Domina mea," inquit, 
" simplicitati tua3 vehementer condoleo, eo quod sic de 
viro tuo jam per longum tempus, te tamen ignorante, 
frustrata es, ipsum videlicet existimares eandem dilec- 
tionis constantiam, quam erga ij^sum babes, erga te 
habere, quem pro certo scias, me perpendente, cuidam 
speciosae juvenculte omni cordis affectu adhaerere." Ad 
quam ilia, " Suntne," ait, " vera qua; dicis ?" " Verum," 
ait, " dico : et si mores citius non correxerit, tu ipsa 
timeo sinistra opcratione forte experieris in brevi." 


Dixit ergo sponsa, " lieu !" inquit, " quid faciam ? 
omnia utique mala mihi citius evenisse sperabam. Seel 
quod solum superest, rogo te quatenus, si noveris, utile 
consilium mihi super hoc dare non abneges." Et ilia, 
" Consulo," ait, "tibi, ut viro tuo jam nocte dedito 
sojjori, quatuor piles a barba ejus abrasos sagaciter 
mihi procurare non omittas ; quibus me noveris tale 
medicamen composituram, quo ipse mutata mente ab 
illius amox'e jam ad tuum perpetuo et etiam ferventius 
solito revertetur." Cui sponsa, " Et hoc," inquit, "satis 
facile providei'i posse videtur : faciam," inquit, " quod 
hortaris." Hiis itaque gestis, veluti antea sponsara, sic 
et sponsum singulatim hiis verbis aggreditur : " Num- 
quid et tu iguoras, domine mi, conjugem tuam, putans 
cam castam et pudicam, sed jam ab alio diu amatam, 
et alium prjEter te adamantem, jam in necem tuam 
conspirasse ? unde ni prudentius egeris, hac nocte mo- 
rieris. Nam diuturna sceleris expectatio non earn a 
proposito revocabat, verum etiam deliberationem ne- 
candi potius requirebat. Et ne falsa me protulisse 
suspiceris, fingito te jam dormientem, licet totam noctem 
ducas insompnem, et qua3 pra3dixi experimento tibi 
patebunt." Sponsa vero audita hujus pra^munitione, 
vetulie gratias agens, ab ea discessit. Adveniente 
igitur jam nocte, mulier pia3 conscientiaj et simplicis, 
moniti vetulao* non oblita, viro a vico redeuntem hilari 
vultu convocabat, etnunc epulis nuncpotibus confovens 
delicatis, ut liberius intentionem compleret inebriare 
nititur maritum. Vir autem ab eadem crroris matre 
pra3monitus, quicquid uxor gratanter ingesscrat, gratius 


suscepit, Ifetitiam facietenus prsetendens, qui in luiimo 
minime delitebat, ut videlicet sub dissimulatione tali 
rei gerendae videret cfFectum. Accedente igitur tem- 
pore cubandi, procumbens sponsus cubili, protinus 
clausis luminibus ac corpore sine motu existente, quasi 
semimortuum se dormii^e mentitur. Quo viso, prse- 
paratis insti'umentis, mulier ad virum accessit. Et 
ecce dum viri barbam prselotam rasorio tetigisset, ap- 
prehensa mulieris manu cum instrument© illo, vir 
subito se erigens, hiis verbis exauditur : " Et diu," 
inquit, " conjunx nequissima, liunc venenosum con- 
ceptum sub nube occultaveras, quo adjuvante Domino, 
licet conata es, in prassenti proposito frustraris. Judi- 
cium," inquit, " proprium in me judicasti." Nee mora: 
quasi furorem non sustinens, arrepto cultello, sponsam 
castara licet mortem non raeruerat propria manu jugu- 

dolor I o gemitus ! castus simplexque maritus 
Extinguit sponsam vetula suadeiite pudicam. 
Daemon non potuit, mulier quod iniqiia peregit, 
Ha>c instrumentum quo fabi'icat ille venenum, 
Et parat hie tela, ijuibus insontes prcmit ilia. 
Hanc exprobrai'c timeo, ratione Mariaa, 
Si tamou hanc laudo, contraria scripta notato. 
A telo mortis quod fabricat ars midieris, 
Mater sancta pia, iios protege, Virgo Maria. 

Clarescente igitur jam die crastina, non velut bonus 
operator, dignus mercede, sed ut operatrix nequissima, 
quae poenam perpetuam pro mercede meruerat, ad con- 
ductorem pra?ainbulata via processit pneiniuin petitura. 
Et ecce dum sec us aspiceret ultra iluvium magnum et 


latum, cognovit da3monem magistruum suum citra 
stantem, argenteos in manu elevanteni, quos ut ipsa ad 
se jactos arriperet nutibus exhortatur. Qua; dum 
propius accedere eum monuisset, responderet ille se 
non audere, timens ne ct ipsum forte interimeret, sicut 
et bonam mati'onam interfecit, adjiciens etiam, non 
tantum se per .x. annos, verum etiam et legionem 
sociorum, non potuisse perficere, quod ipsa tantum 
unius noctis spacio ad eifectum perduxit. 

CI. De uxore adultera quae proprium crimen in virum retrusit. 

QuiDAM ei'at juvenis qui totam intentionem suam misit, 
ut artem mulieris omnino scire posset, et hoc facto 
voluit ducere uxorem. Sed primo perrexit qua;rere 
consilium, et sapientiorem illius patria3 adiit hominem, 
et qualiter custodire posset quam ducere volebat quaj- 
sivit uxorem. Sapiens hoc audito dedit sibi consilium 
quod construeret domum ex lapidibus quadratis, altis 
parietibus, poneretque intus mulierem, daretque ei 
satis ad manducandum, et non superfiua indumenta, 
nee faceret super domum nisi solum ostium, solamque 
fenestram per quam videret, ut nemo intrare posset vel 
cxire. Juvenis, hoc audito, sicut sapiens jusserat fecit. 
Hoc autem totum factum est, et juvenis atque mulier 
domum sunt ingressi. Mane autem facto, juvenis de 
domo exibat, et ostium firmabat : quando vero dor- 
miebat, sub capite suo claves domus abscondcbat. Hoc 


autem faciebat tempore longo. Quadam vero die duiii 
juvenis iret ad forum, mulier sua ut erat solita ascendit 
fenestram, et euntes atque regredientes ad forum in- 
tente aspexit. Quod cum una die ad fenestram staret, 
vidit quendam juvenem formosum corpore atque facie, 
et statim illius amore succensa est. Ab ilia igitur 
bora cocpit cogitare qua arte posset loqui cum adamato 
juvene. At ipsa plena dolo et ingenio malo, cogitans 
quod claves domus furaretur dum vir ejus dormiret, 
quod et factum est, et de noete consurgens, perrexit ad 
juvenem. Vir autem ejus in silentio noctis suaviter 
consurgens, venit ad ostium, et invenit apertum, 
statimque ad se firmiter clausit, firmavitque fenestram, 
stetitque ibi donee in camisia sua mulierem suam re- 
vertentem ab opere nepliario vidit, veniensque ad 
ostium fortiter pulsat. Vir autem mulierem suam 
audiens ac videns, ac si nesciret, rogavit quisnam esset. 
At ipsa exclamans quasi lacrimando jurare coepit, quod 
nunquam amplius illud sibi contingeret, si hoc primum ei 
condonai'e vellet. Sed nihil mulier profecit, sed semper 
clauso ostio foras stetit. At ipsa magis ac magis 
clamans, dixit quod nisi ostium recluderet, in puteum 
qui juxtadomum eratsaliret, etita vitam finiret, sicque 
de morte sua amicisetpropinquis suis rationem redderet. 
Spretis vero minis, dominus uxorem suam intrare non 
permisit. Mulier vero plena calliditate sumpsit lapidera 
grandem, quem a terra levavit, et projecit in puteum, 
hac intentione, ut vir ejus audito sonitu lapidis in 
puteum mentis, putaret se in puteum cecidisse. Hoc 
vero peracto, mox absque mora de domo egrediens. 


celeri cursu ad puteum venit, putans verum esse quod 
mulierem audisset cecidisse. Mulier videiis ostium 
domus apertum, et non oblita sua3 avtis, intravit doraum 
firmansque ostium. Ille autem videiis se esse decep- 
tum, inquit, " O mulier fallax et plena arte diaboli ! 
permitte me intrare, et quicquid fecisti me condona- 
turum crede." At ilia eum increpans omnino domus 
su£e introitum denegavit, et sacramento confirmans, 
ait, " O seductor pessime ! cunctis parentibus tuis 
ostendam, quod unaquaque nocte solitus es ad meretrices 
ire." Et ita mulier ilia, liberata arte sua, flagitium 
quod meruerat in virum detrusit. 

cii. Qualitor uxor medicata est ociilum mariti. 

Perrexit quidam maritus rusticus ut vindemiarct 
vineam suam, quod uxor illius videns, putavit ilium 
circa vineam esse diu moraturum, et misso nuncio con- 
vocat amicum suum, paratque convivium. Accidit 
autem ut dominus domus ramo vinere in oculo percus- 
sus, domum cito rediret, nihilque de oculo percusso 
videns. Veniens itaque ad portam sua3 domus januam 
pulsat. Quod cum uxor audisset, nimium turbata est, 
et convocatum amicum abscondit scorsum, et domino 
suo postea ostium aperire cucurrit. Qui intrans, et 
graviter pro oculo tristis effectus, jussit cameram 
parari, et lectum sterni. Timebat autem mulier ne 
vir intrans cameram amicum latitautem videret ; dixit 


jid eum, " Domine mi, quid tantum properas ad lectum? 
Die mihi quid tibi sit prius." Rusticus autem omnia 
ei narravit, qualiter de oculo acciderat. Tunc dixit 
mulier viro, " Permitte me," inquit, " domine, ut 
oculum sanum medicinali arte confirmem, ne eveniat 
de sano ut jam evenit de percusso, quia dampnum 
tuum nobis commune." Apposuit autem mulier frau- 
dulenta os suum ad oculum sanum, et tam diu carmine 
sua fovit, quousque amicus ejus a loco quo erat abscon- 
ditus nesciente marito decessit. Tandem se erigens, 
dixit, " Modo, carissime, potes ad lectum tuum si 
placet descenders, quia oculum sanum securum habere 
poteritis, dum mecum illo taliter fecisse prospexeris." 
Et taliter nequam mulier virum suum refertur illusisse, 
ut procus ejus tali ingenio posset evadere. 

cm. De rege qui nollet ridere. 

Cum quidam rex sapiens nollet ridere nee Instari, facto 
a rege convivio, dum diseumbentes gauderent, ipse 
rex non gaudebat. A fratre vero requisitus cur non 
gauderet, rex ei respondit, " In brevi tibi dabo respon- 
sum." Nocte propinquante, rex tubas fecit canere ad 
portam fi-atris sui. Quibus auditis, ille perterritus 
supra modum, sciens per eas se morti dampnaudum, 
totam noctem cum uxore et familia domum disposuit 
et ordinavit. In crastino vero cum esset ante regem, 
sciebat mortem se incurrere, propter tubas qute ante 


ilomum suam cecinerant, quia jussum erat, ul)i tubajcane- 
bantur, quod ille mortem incurrebat in crastino. Rex 
vero eum jussit expoliare, et mortis gladiis ad ejus 
latera applicatis, prsecipit cai^nificibus ut quam cito eis 
ostenderet ilium transfigere non tardarent. Et ait rex 
ei, " Cur tam tristem faciem ostendis ?" Cui ille, 
" Non est," inquit, " modo tempus Isetitife nee risus." 
Cui rex, " Et quare ? quia tu vides quod ego gaudio, 
similiter et tu debes gaudere." Et ille ait regi, " Quo- 
modo gaudere valeo, cum ego videam gladios acutos ad 
latus meum affixos, et horam ignoro quando vitam 
amittam ? ergo gaudere non valeo." Tunc rex sibi et 
circumstantibus dixit, " Ideo, frater mi, gaudere non 
valeo, quia cotidie assistunt ante januam coi'dis mei 
tubicines dicentes, ' Tu morieris ;' quatuor gladii sunt 
qui cotidie cingunt cor meum; primus est peccata mea 
innumerabilia, secundus est mors inevitabilis, tertius 
est Gehenna intolerabilis, quartus terror judicii inesti- 

CIV. De duobus csecis. 

Duo casci erant in civitate Romana. Unus eorum 
cotidie clamabat per vicos civitatis, " Bene juvatur 
quera Dominus vult juvare;" altervero clamabat, " Bene 
juvatur quem imperator vult juvare." Cumque hoc 
cotidie repeterent, et imperator hoc audiret frequenter, 
pra3cepit ut panis fieret, et ibi imponerentur talenta 


multa, et ita panis impletur talentis, et prsecepit illiid 
dari casco. Quo accepto, videns ponderationem panis 
et obvians alio ca3CO, sibi veudidit pauem ad opus 
puerorum suoi-um. Caecus qui panem emerat, domum 
veniens et fracto pane invenit plenum talentorum, et 
Deo gratias egit, et de Ccctero permansit sine mendica- 
tione. Alter vero cum adhuc panem queereret per 
civitatem, vocatus ab imperatore, dixit ei, " Ubi est 
panis quem ego heri tibi praecepi dai-e ?" Ille dixit, 
" Vendidi socio meo nudiustertius, quia crudum mihi 
videbatur." " Vere," ait imperator, " bene juvatur 
quem Deus juvat !" et ciECum a se repulit et abjecit. 

cv. De lati'one pcenitente. 

FuiT quidam latro, qui cum filio suo latens per nemora 
furta et bomicidia multo tempore perpetraverat, Qua- 
dam autem die cum jaceret in gremio filii sui, dixit ei 
filius cachinnando, " Pater, jam canus es et senex ; 
amodo te deberes corrigere." Quo audito compunctus, 
surgens de gremio filii, cum de confessioue anxius 
cogitari coepit, vidit conventum monachorum alborum 
funus quoddam proc^sionabiliter ferentem per illud 
nemus transeuntem. Et occurrens post iUos cum 
magno clamore, " Expectate," inquit, " peccatorem 
confiteri volentem et poenam agentem." Quo cognito, 
timentes ne sub fraude veUet eos occidere, cum ingradu( ?) 
concito fugerent, etille eos velociter sequeretur; offenso 


pede ad truncum cecidit, ct fracto sibi collo protinus 
expiravit. Cujus animam cum quidam sanctus mona- 
chus qui erat inter alios vidisset in coelum ab angelis 
deferri, et animam usurarii cujus corpus ferebant 
honorifice torqueri a dtomonibns, in infinitum stupescens 
narravit ceteris veritatem. 

cvi. De moniali sacristana. 

Clericus quidam monialem sacristanam de peccato diu 
soUicitans, earn secum de monasterio extraxit, quas 
claves super altarc projiciens per .v. annos extra 
monasterium fiiit vagans. Cum quadam die trans- 
iret ante portam illius monasterii, quajsivit a moni- 
alibus de se, quasi de alia qutereret, quid de sacris- 
tana actum asset quae ante fuerat. Responderunt quod 
erat in monasterio, et quod sanctitate fulgebat. Beata 
igitur Virgo ofRcium illius fecerat adimpleri. Stupe- 
facta vero adhuc miraculum non intelligens, cum a 
monasterio nondum longe esset, apparens ei Beata 
Vii'go, et earn increpans, dixit, "Redi, misera, ad 
monasterium, quia ego sub tua specie usque modo 
officium tuum adimplevi." Qufe gratias agens ei, et ad 
monasterium rcdiit, ct miraculum narravit. 


cvii. Do domicella monasterii. 

In Alemannia a quadam abbatia secularium monialium 
quidam miles seduxit quandam domicellam ejus monas- 
terii, promittens ei quod si relicto monasterio sequeretur 
eum, ipsam sibi conjugio copularet. Quas cum nocte 
statutavestes in duabus sarcinis colligasset, et per fenes- 
tram militi traders et postea seipsam, latrones ad ali- 
quid furandum militem casu prjeventi, ipsam cum 
sarcis exceperunt, et admirantes ad silvam cum gaudio 
deduxerunt. Quos ipsa deprehendens non esse quod 
crediderat, se deceptam cum fletu maximo proclamabat. 
Qui eam verbis demulcientes, cum ad socios perve- 
nissent, cognoscentes eam quae esset mcEStissimam, juxta 
se sub arbore conservabant. Qufe cum fletu invocata 
beata Virgine sopore modico est depressa. Quae cum 
evigilasset, invenit se in dormitorio monasterii quod 
exierat, et juxta se illas .ii. sarcinulas colligatas. Quib 
cunctis narravit, et vitam in sanctitate consummavit. 

cvni. De illo qui roga\'it tres amicos suos. 
Legimus quod quidam vir potens et magnus cuidam 
servo suo castrum ad custodiendum commisit, in quo 
hostes domini recepit, propter quod dominus suus 
suspendi eimi jussit. Cumque traheretur ad mortem, 
rogavit quendam amicum suum quem valde dilexerat, 
ut ei in tanta necessitate subveniret ; qui dixit ei, 
quod alios amicos cito inveniret, tamen tantum 


pro ipso faceret, quod unum lintheum ei claret. In- 
vento autem alio amico quern plus dilexerat, rogavit 
ut eum juvaret, qui respondit quod tan turn pro ipso 
faceret quod cum eo per modicam viam, et ipsum usque 
ad patibulura duccret, et statim ad domum rediret. 
Invento vero tertio amico, quem parum respectu aliorum 
dilexerat, et parum pro ipso fecerat, quasi dimidium 
amicum eum reputabat. Cum verecundia cocpit eum 
supplicare et ejus auxilium implorare. Qui respondit, 
" Non sum immemor modici beneficii quod mihi fecisti, 
cum usura reddam tibi ; ponam animam meam pro 
anima tua, vitam meam pro liberatione tua, et sus- 
pendar pro te." 

Primus amicus est possessioues terrense, quae inmorte 
dant tantum unum panniculum ad sepeliendum, et cito 
novos amicos inveniunt. Sccundus amicus, uxor et 
filii et consanguinei, qui usque ad sepulchrum sequun- 
tur, et statim ad domum revertuntur. Tertius et verus 
amicus est Christus, qui pro liberatione nostra voluit 
in patibulo crucis suspendi. 

cix. De latrone sustentato a Virgine. 
FuiT latro quidam nomine Elbo ; cum multociens res 
alienas raperet, unde et suos miserrime pasceret, sanctam 
Dei genitricem venerabatur ex corde, et etiam dum ad 
latrocinandum pergeret, exorando earn devotissime 
salutabat. Cum ergo quadam vice ad latrocinandum 
pergeret, exorando ipsam, deprehenditur atque sine 



ulla miseratione suspenditur. Cumque elevatus de 
terra per bidium penderet, ecce in illo iduo beata 
Virgo suis manibus ipsum vivum et illaesum susten- 
tavit. Dli vero qui ilium suspenderant, cum ad ipsum 
redissent, et eum vultu hilari nihil mali patientem 
vidissent, dum guttur ejus transfigere volent, beata 
Virgo non permisit, sed manus suas gutturi anteposuit, 
Cognoscentes igitur iUi quod gloriosa Virgo auxiliaretur 
ei, valde mivati dimiserunt eum. Qui abiens, factus 
est monaclius, atque Deo et glorioste ejus genitrici 
servivit devotissime omnibus diebus vitte sute. 

ex. De domina Romana. 

Aliquando autem dnsmones peccata hominum cog- 
noscentes, accusant eos ut morti tradantur, et spacium 
poenitentios non sequatur, unde audivi quod quaedam 
valde reUgiosa vidua erat in civitate Romana, qui par- 
vulum suumhabens, semper ilium secum in lecto ponebat 
nocte donee fuisset adultus, unde diabolica suggestione 
quadam nocte accidit quod mater ex proprio filio con- 
cepit. Timens autem diabolus ne pceniteret, eo quod 
multas elemosinas faciebat, et beatam Virginem fre- 
quenter salutabat, transfiguravit se in speciem scolaris, 
et veniens ad imperatorem Romanum, ei ait, " Domine, 
ego sum peritissimus astronomus, ita quod nunquam 
fallor : scio futura prsedicere, furta latentia revelare, et 
multa alia novi, quae certo experimento cognoscere 
poteritis, si me de familia vestra volueritis retinere." 


Imperator suscepit eum gaudens, et ille cocpit ei multa 
vei'a praedicere, et furta abscondita revelare, ita quod 
imperatoi" ei per omnia credebat, et ipsum pra3 omnibus 
aliis familiaribus honorabat. Quadam autem die ait 
imperatori, " Domine, mirum est quod civitas ista non 
absorbetur a terra : qutedam enim detestabilis mulier 
est in ipsa, quiB ex proprio filio concepit et peperit." 
Imperator hoc audiens, vocata muliere, valde mirari 
ccepit eo quod domina ilia inter alias Romanas mulieres 
religiosissima haberetur, et tamen credebat clerico suo, 
quia non potuit percipere quod ei mentiretur. Cum 
autem vidua ilia inducias respondendi ab imperatore 
vix obtinuisset, ivit cum lacrimis ad confessionem, et 
die ac nocte ccepit beataj Virgini supplicare ut earn 
liberaret ab infamia et morte. Die vero assignata non 
invenit aliquem de amicis suis qui auderet ire cum ea, 
vel clerico imperatoris se opponere, quia omnes cre- 
debant ei tanquam prophetce. Cum autem ingrederetur 
domum imperatoris, coepit daemon expavescere et fre- 
mere. Cui imperator ait, " Quid habes ?" At ille 
obmutuit. Appropinquante autem muliere coepit dia- 
bolus ululatum emittere, et ait, " Ecce Mai-ia cum 
muliere ilia venit, et earn manu adducit." Et hoc dicto, 
cum turbidine et foetore recedens disparuit. 

CXI. De dsemoniaco. 
Anno Domini circitur millesimo cc"- 66°- apud 
Corinthum, metropolim Grasci^ inferioris, quaj Gallo- 

H 2 


grsecia dicitur, contigit in festo beatae Marife Magda- 
lenae, duos fratres minores de conventu supradicto 
post dorinitionem raeridianam exire in patriam, px'o 
quibusdam espediendis, et dum in prato longissimo 
super fluvium elongati essent a civitate per duo 
miliaria, viderunt ante se in eodem prato maximam 
multitudinem bominum. congregatam, quos nunc si- 
lentes, nunc acclamantes, nunc cachinnantes audiebant. 
Admirantes igitur quare in loco tali tanta esse bomi- 
num adunatio, estimabant ibi spectacula celebrare 
qu!B nos miracula appellare consuevimus. Cumque 
properarent illuc ut verbum Dei populo preedicarent, 
videbant hominem quendam arreptitium, seu phitoni- 
cum, super acervum multarum vestium residentem, et 
dcBmonem per os ipsius bominis de quibuslibet secretis 
evidentius respondentem. Cujus verbis totus populus 
nunc ad audiendum, nunc ad ridendum, nunc ad voci- 
ferandum movebatur. Quo viso, fratres in oratione se 
prosternunt, Domino supplicantes ut a pr^dicto doe- 
mone aliquid inquirere possent et audire, quod Deo in 
honorem, popiilo in asdificationem, et diabolo cederet in 
confusionem. Completa igitur oratione, frater senior 
alloquitur dtemoniacum quern proterviter contempnen- 
tem adjurat in sanguine Jesu Cbristi crucifixi, in exa- 
minatione extremi judicii, et in sujiplicio ignis aeterni, 
quod ad omnia interrogata respondeat, nullum falsum 
disserens, aut verum occultans. Irriguit d^emoniacus, 
damans se fortiter obligatum. Proponit frater quaes- 
tiones in conspectu populi, et inter ca^tera praecipit 
quod sibi revelet qutecumque noverat de beato Fran- 


CISCO. Respondit daemon in hose verba : " Cum dudum 
totam animarum universitatem exceptis paucissimis 
dum in corporibus viverent peccatis teneremus, et ex- 
utas ipsas ad pcenam tvaheremus, contigit, congre- 
gatis nobis in unum in capitulo nostro generali, quod 
in diversis provinciis a triennio in triennium exclu- 
sive celebramus, magnam jaCturam de ablata nobis 
super animas potestate subito percepisse. Itaque proe- 
cepimus singulis provincialibus dgemonibus, ut dili- 
genter inquirerent in suis provinciis per quale genus 
bominum supplantata esset nobis jurisdictio tot ani- 
marum. Reversis nobis anno quarto, nullam super 
lioc veritatem scire potuimus, prtesertim cum pi'incipes 
et prfelatos, et eos quorum incumbit oificio animas re- 
gere, et viventes possideremus et defunctos torquere- 
mus, nee putare potuimus in babitu vilitatis et personis 
tam despectis sicut vestra praetendit religio aliquid 
esse virtutis, proprise superbiiB excsecati pulveribus. 
Iterum adhibuimus de investigando isto negocio curam 
soUicitiorem usque sequens capitulum. In quo com- 
perimus tot dampna et injurias per Franciscum ves- 
trum et fratres suos ex signis evidentibus nobis irro- 
gari, videlicet, quod ubicunque Franciscus vel sui 
aliquam personam vel familiam qnse praeceptis nostris 
militaverat familiariter frequentabant, spretis consiliis 
nostris jus possessionis amissimus in eisdem. Jam 
agebatur 1 2 annus coversionis dicti Francisci, quo com- 
perto ex communi consilio electi sunt 12 de callidiori- 
bus et astutioribus nostrse congregationis, et iidem pro 
ipso in omni temptationum generc acrius sollicitando, 


quorum unus exstiti, specialiter sunt deputati. Stetimus 
itaque cum ipso usque ad lioram mortis suae omni 
genere temptationum et afflictionum quantum nobis 
licuit ipsum exercitantes, nunc communiter omnes, nunc 
singuli singillatim ; sed quotienscunque ipsum temptare 
attemptavimus, ex nimia cordis sui humilitate turpiter 
victi recessimus et confusi, adeo ut ipsum aggredi prte 
consueta confusione quasi formidaremus. Tandem immi- 
nente morte omnes nos cum satellitibus nostris aiFuimus, 
ipsius animam vendicare parati. Sed in ipsius animae 
exitu tanta lux supercoelestis circa eum enituit, quod 
intuitusnostriaciem revei'berans difFugia et latibulaqua3- 
rere compellebat. Prsecedente autem luce cum anima 
ad coelos supervecta, vidimus animas defunctorum om- 
nium quas in purgatorio torquebamus Francisci meritis 
a nostra potestate erutas, remissis poenis omnibus, in 
sua comitiva cum summo tripudio ad coelos evolare. 
Reducentes itaque oculos ad corpus defuncti, vidimus 
in manibus ejus et pedibus quasi clavos, et latus quasi 
lanceatum. Unde considerantes ipsius animis trium- 
phum et in corpore stigmata passionis, putavimus 
ipsum esse Christum, qui denuo crucifixus et ultimum 
judicium statim foret peracturus. Quo vehementer 
contei-ritiinfernum intravimus ipsius januasaccludentes. 
Sed cum defunctorum animas ad nos ut prius descen- 
dere videremus, intelleximus ipsum hominem purum 
esse et non Deum. Haec," inquit diabolus, "scio 
de Francisco." Htec igitur dum agerentur, ecce vir 
quidam solus incedens per viam regiam ibat, qu^ 
modicum distabat ab illis. Remanentibus itaque tarn 


fratribus quam populo in eodem loco, solus d£emoniacus 
occurrit eunti, prolixum cum ipso habens tractatum, et 
osculum praebens, reversus est ad locum suum, et a 
supradicto fratre sub adjuratione pristina requisitus 
quis esset cum quo sic in via loqueretur, et quid cum 
eo tractasset, respondit, " Iste fuit frater vaster, quem 
diu temptaveram ut ab ordine avellerem, et hesterna 
die invalui, dum a suo gardiano correptus impa- 
tieuter tulit, et hac nocte ex impatientia habitum 
reliquit : hac autem de causa ipsum nunc adivi, ut 
eum in sua apostasia redderem firmiorem, ne rediret 
unde exivit. Frater praecipit dtemoniaco ut de loco 
suo se non amoveat, nee ipsum fratrem impediat. 
Assumpto igitur fratre, apostatam insequitux', ipsum 
acclamando. Apostata vero viso fratre velocius 
fugere coepit, sed tandem frater ipsum occupavit. Et 
dum ei egressum suum et egressionis modum insuper 
et dsemoniaci consilium revelaret, apostata vehementer 
motus ad pedes ejus procidit, totam vitam suam con- 
fitens, et poenitentiam suppliciter exposcens. Frater 
absolvit eum ut potuit, et ad d^moniacum coram toto 
populo per manum adducens, si ipsum agnosceret 
requisivit. Qui iterum ac iterum ipsum iutuens dili- 
geuter, dixit se ipsum aliquando agnovisse, sed nunc 
omnem ipsius perdidisse notitiam. Reversus igitur 
domum, poenitentem secum duxit, superioribusque 
suis reconciliavit, et ordini suo restitui procuravit. 


ex. De .xl. corvis a parte posteriori hominis evolantibus. 

Erant duo fratres, quorum unus laicus, alter clericus. 
Laicus S£epe audiverat a fratre suo quod mulieres se- 
cretum alicujus non pot erant occultare. Cogitabat 
experiri hoc cum uxore sibi dilecta, cui dixit una 
nocte, " Carissima, secretum habeo tibi pandere, si 
certus essem quod nuUi diceres ; quia si contrarium 
faceres, confusio intollerabilis mihi esset." At ilia, 
" Domine, noli timere : unum corpus sumus, bonum 
tuum est meum, et e converso etiam malum similiter." 
Qui ait, " Cum ad privata accessissem ut opus naturae 
facerem, corvus nigerrimus a parte posteriori evolebat; 
de quo sum contristatus." Qu£e ait, " Lsetus esse 
debes, quod a tanta passione es liberatus." Mane vero 
mulier surrexit, ad domum proximi sui ivit, et dominse 
domus dixit, " O domina carissima, potero tibi pandere 
aliqua secreta ?" Queb ait, " Ita secure sicut anima3 tuge." 
Quas dixit, " Mirabilis casus accidit marito meo nocte 
ista: accessit ad privata, ut opus naturas faceret, et 
certe duo corvi nigerrimi a parte posteriori evolabant, 
de quo multum doleo." Et ilia ad aliam vicinam nar- 
ravit de tribus, et tertia de quatuor ; et sic ultra, 
quod ille diffamatus est quod .Ix. corvi de eo evolassent. 
Ille turbatus de rumore, convocavit populum, cui 
narrat rem gestam, quomodo mulierem voluit experiri 
si sciret secretum tenere. 


CXI. De quodam rege. 

Narratur de quodam rege, qui fuit dominus unius 
magnas civitatis, in qua regnaverunt diversa peccata, 
propter quae rex offensus multos morti tradidit ; quod 
videntes alii, timentes consimilem vindictam, miserunt 
nuncios ad regem, petentes misericordiam suam, et 
quod mitteret eis voluntatem suam, videlicet, quid 
vellet quod facerent. At ille misit eis imum scutum, 
in cujus medio fuit scriptum hoc verbum, cor, et in 
tribus angulis htec litera, f, raandans per nuncios quod 
viverent secundum scripturara scuti. Quod cum 
viderunt, non intellexerunt ; sed venit sapiens et com- 
posuit sic, " Istae 3 literos f, debent referri ad 3 literas 
quae sunt in hoc verbo cor : pro prima litera dicitur 
fuge cuJpam ; fer obedientiam pro secundo ; pro 3* 
Yittvvi., faclte rectitudinem. Anglice sic, 

I wile 7at ye fie sinne, 

and ^at ye be meke ; 
Of falshed loko ye blinne, 

bet5 trewe iu dede and spckc. 

cxii. Dc regiua differente confiteri. 

Refert quidam Tolosensis, quod in partibus transmarinis 
quredam erat regina, cujus vir negotia regni peragrans 
ad loca remota se transtulit diu non reversurus, unicum 
filium domi relinqucns. Cujus pulcritudine mater 


accensa, et ejus amoris igne succensa, tandem in pec- 
catum carnis prolabuntur, et filiuin nefanda libidine 
procrearunt. Mater vero nolens delicto deprehendi, 
filium parvulum mauu propria suffocans in gumpho 
transmisit, cujus guttae sanguinis in ejus manibus 
vestigia relinquerunt, unde et postmodum cirothecis uti 
oportuit. Contigit etiam medio tempore dsemonem in 
forma filii incestum committentis in palatium reginae 
introire, cui etiam regina annulum contulit manu ejus 
insertum, qui statim evanuit. Multo tempore postea 
vixit, nee istud peccatum et aliud cum caeteris confiteri 
voluit. Quolibet tamen die consuevit beatas Virgini 
se commendare devotius, unde beata Virgo quadam 
nocte confessori suo in sompnis apparuit, dicens, " Cras 
cum confessa fuerit tibi regina, dicas sibi quod habet 
plurima peccata qu^ non confitetur, Qu£e si negaverit, 
accipe cirotbecam a manu ejus, et invenies literas 16, 
scilicet, 4 c, 4 d, 4 m, et 4 r." Qui fecit, sicut dixit 
sibi beata Virgo, et exposuit mulieri literas sic, 

Caro, ceciclisti carne csecata, 
Dsemoni cledisti dona dotata, 
Monstrat raamfeste manus maculata, 
Remanes reatii regina rogata. 

Ipse enim rogavit eam ut ha^c diceret in Anglico, — 

■lowrh fiesch ■row felle in deedli sinne, 

rQ devel 50W yeve a yifte of prys, 
Thin bond it schewe? what 50W art inne, 

but jif 50W schrive 50 cow art nowht wys. 

Qu!B statim in lacrimis profusa, ad bonam vitam con- 
versa est, confitendo peccata sua. 


cxn. De divite non confitento. 

QuiDAM dives et magnus cognovit concubinam suam 
in vigilia Paschse, et prte verecundia confiteri noluit. 
Cogitavit tamen apud se, "si non vado ad ecclesiam, vel 
si non ivero et fuero communicatus, notatus ero ; et si 
fuero communicatus in peccato mortali, forte vindictam 
assumet Deus." Et tandem statuit se in peccato velle 
communicare, unde nee die post nee secundo sensit 
vindictam. Cogitavit vel peccatum dimissum, vel non 
esse verum quod fornicatio esset peccatum mortale. 
Tertio ergo die, ut stetit audiendo Evangelium in missa, 
circumvoluit eum tonitrus horribilis, et percussit eum 
ad mortem, et fit corpus ejus nigrum ut carbo; secundo 
cecidit fulgur, et corpus illud nigrum incremavit, et 
statim supra in acre audita est vox hujusmodi, 

Weylawey that I was boren ! 
For sinne unschriven I am for-loren ! 
Now what is sinne ye mowen se. 
Wei is him 'at is war bi me ! 

cxiii. De diabolo, 

Et est de omnibus talibus, sicut de diabolo, qui cum 
pro opere suo in mola manuali a patrefamilias capam 
accepisset et capucium, bene agere cessabat, dicens 
Anglice, "Modo liabeo capam et capucium, amplius 
bonum non faciam." 


cxiv. De quodam sacerdoti vaceam dante. 

Quid AM ob talemprfedicationem vaceam cuiclam dederat, 
lit dicitur, sacerdoti, qu3e vaccae sacerdotis ligata, earn 
ad domum praedicti viri duxit, qui neutram reddere 
voluit, ne sacerdotis praedicationem falsificaret qui sibi 
centum vaccas promiserat, in cujus solutionis partem 
unum interim se accepisse asseruit a Deo missam. 

cxv. Fabula de duobus canibus. 

In fabulis continetur de duobus canibus ovium devo- 
rationi assuetis, quorum unus Orri et alter Alriche 
vocabatur. Accidit ergo Alriche capi et excoriari. 
Alia vero die quod Orri recte juxta cadaver versus 
praedam obvium habuit, quem sic alloquebatur cum 
digito versus cadaver, quod cum dentibus cachinnabat, 

extento, — 

Orri, be y-var bi Alriche, 
Hat thou ne be allesuche. 

cxvi. De avaro et diabolo. 

QuiDAM cum falsitate multa acquirens, dives effectus 
fuit : finis vero divitiarum et vitas suae talis fuit. Uno 
die ipso in campo exeunte, puer rufus ignotus ad 
uxorem venit in domo, quaerens ubi mai'itus esset. 


Ipse vcro respondente quod in campis, adjecit ille 
diabolus in forma pueri, " Dicas ei in reditu suo, quod 
reddat mihi debitum meum nocte ista." Cui ilia, 
"Nescio quod alicui obligetur in quocunque." Ille 
vero asperius et amarius verba recitaus ait, " Omnino 
nocte ista debitum meum ab eo habere volo." Cum 
vero uxor omnia ista marito narrasset, ipse dixit, 
" Juste petit." Nocte vero iUa lectum suum pai'ari 
praecepit in quadam dorao forinseca, in qua nunquam 
ante dormire consueverat, nee aliquem ibi secum habere 
voluit. Ipso ergo donuim illam intrante, et cum 
lumine remanente, omnibus ejectis, illi de doino curio- 
sius per rimas iutrospicientes quid ferret, viderunt 
ilium in forma pueri cum homine illo fortissime com- 
putantem, pluresque pecuniae saccules, ut eis vide- 
batur, inter se habuerunt. Mirabantur, quia non 
intravit per ostium, sed ascendit aliunde. Dum vero 
iUi exterius expectarent ut viderent finem, circa com- 
potum discordare coeperunt, et grossa verba inter se 
habere. Famuli vero hoc videntes, ostium fregerunt, 
ut intrantes magistrum suum juvarent. Ostio vero 
fracto, lumen extinctum fuit, sed cum aliud lumen 
portarent, nee magistrum suum nee rufum ilium inve- 

cxvii. De homine vinum hicrante. 

Tales qui seipsos perdunt, ut filios, aut uxores, aut 
nepotes ditent aut nobilitent, similes sunt cuidam in- 


discrete de quo truffando fertur, quod cum quodam 
posuisse voluit unum dolium vinum quod post caput 
suum amputandum curreret ad spaciura magnum quod 
forte arcus jacere potest, et alio quaerenti posito quod 
vinum lucraretur, quid cum illo ferret, cum bibere non 
posset, quod tam care emeret, quod ei non valeret, 
respond! t, " Ut uxor mea, et filii, ct amici illud bibant 
post mortem meam." 

cxvm. De miiliere sacerdoti obviante. 

ExEMPLUM de quadam muliere se signante, ut fertur, 
in mane cum sacerdoti obviaret, quae x^espondit quod 
hsec fecit ne aliquod infortunium illo die ei accideret. 
Cui ille, "Ci'edis quod tibi pejus contingat, quia mihi 
obviasti ?" At ilia, " Tiraeo," inquit. Cui ille, " Re- 
vera fiet tibi sicut credidisti, nam unum habebis in- 
fortunium quia mihi obviasti." Et ipsa per scapulas 
apprehensa, in foveam projecitlutosam, dicens, " Recte 
fiat tibi sicut credidisti." 

cxix. De response cliaboli. 

Fertur quod cuidam (Jiabolus responsum dedit, quod 
nunquam moreretur antequam indueretur in cirotheca, 
quern postmodum villam quandam quae Gaunt vocatur 
intrantem occidit. 


cxx. De vetula divinatrice. 

AuDivi de quadam muliere quae, antequam ingrederetur 
villam, prsemittebat exploratores, qui status diversarum 
personarum inquirebant et ei nunciabant. Cum autem 
venisset aliquando ad oppidum quoddam, mulier quod- 
dam accedens ad earn, ait, " Domina, rogo vos ut 
aliquam divinationem mihi dicatis." Cui ilia, " Tu," 
inquit, " habes filium clericum, qui Parisius est in 
scholis: solas quod magnus erit, et fiat episcopus." 
Mulier autem attendens quod verum dixei'at de filio, 
qui erat in scholis, credidit quod per omnia ei verita- 
tem dixisset, et gavisa est valde de filii sui futura pro- 
motione ; et quia pecuniam secum non attulerat, exult 
camisiam suam et dedit illi, et ita episcopatum emit, 
quern vetula fallax filio per divinationem promiserat. 

cxxi. De superstitiosa observantia in nnptiis. 

ViDi in quibusdam partibus, quando mulieres nubebant, 
et de ecclesia redibant, in ingressu domus in faeiem 
eorum fruraentum projiciebant, clamantes, " Abun- 
dantia ! abundantia !" quod Gallice dicitur plente, 
plente ; et tamen plerumque antequam annus transiret 
pauperes mendici remanebant, et abundantia omni 
bonorum carebant. 


cxxn. De stulto milite. 

Rex quidam misit cuidam militi bacones, ut ipsos ven- 
deret et vestes contra festum Natale sibi compararet. 
Sed stultus miles in festo bacones a dextris et a sinis- 
tris circa se suspendit, et alii milites egregie induti 
apparentes, ille cum baconibus appai'uit vestitus. Cui 
cum requireretur cur hoc fecisset, dixit quod talem 
induit qualem sibi misit dominus, nee iUam voluit 

cxxni. De duobus garcionibus. 

Qu^DAM domus religiosorum fuit depaupertata, et 
cum monachi semitractassent inter se couquerendo de 
paupertate, respondit quidam monachus, " Duos gar- 
ciones fugavimus : quamdiu fuerunt nobiscum, omnia 
bona in domo nostra abundaverunt ; ex quo reces- 
serunt, bona nostra defecerunt : sed qui vellet unum 
revocare, arabo redirent." Dixit abbas, " Qui sunt 
illi ? et revocemus illos." Respondit monachus, " Unus 
vocatur Date, et alter Dabitur-vobis : ex quo fugamus 
Date, recessit Dabitur-vobis ; sed revocemus Date et 
Dabitur-vobis, et abundabimus." 


cxxiv. De humilitate cujusdara monachi. 

SicuT nuper accidit de quodam in quadam majoritate 
constitute, ut illius domus cjeteris prgeesset fratribus. 
Hie quadam die in societate fratrum existens seipsum 
vituperavit, humilitate ficta seipsum pro tali officio 
indignumasserens. Cui cum quidam de circumstantibus 
testimonium perliiberet, gravi contra ilium ira exas- 
peratus ipsum male dicere asseruit, addens quod nun- 
quam ita bonum in illo habuerunt officio. 

cxxv. De principe latrunculorum. 

Cum essem Parisius, audivi quod garciones servientes 
scholarium, qui omnes fere latrunculi solent esse, ha- 
bebant quendam magistrum qui princeps eratliujusmodi 
latrocinii. Quadam autem die omnibus latrunculis 
congregatis ante ipsum, volens scire qui essent sub- 
tiliores etmeliores latrones, coepit ab unoquoque qurerere 
qualis esset in arte ilia. Cui primus ait, " Domine, 
scio furare de uno denario unam pictavinam." Magister 
ait, " Parum est." Alius dixit, " Domine, novi furari 
de uno denario obolum." Tertius dixit, " Et ego de 
uno denario .iij. pictavinas, sive tria minuta." Cumque 
diversi diversa dicerent, tandem unus surrexit, dicens, 
"Domine, ego novi de una pictavina .j. denarium 
furari." Quo audito, magister eorum fecit ipsum 
juxta se honorifice sedere, dicens " Tu omnes super- 



asti : doce nos quomodo istud fecisti." " Ego enim 
habeo quendam familiarem a quo semper emo legumina 
et sjnapium, et alia ad opus coquiiiEe dominorum 
meorum necessaria, qui pro una pictavina dat mihi 
quartam de synapio, et ego pro qualibet mensura com- 
puto unam pictavinam solani ei tribuens, quatuor mihi 
retineo." Ecce quomodo latrunculi isti sapientes sunt 
ut faciant mala. 

cxxvi. De milite conventiouem faciente cum mercatore. 

Celestinus in civitate Romana regnavit, prudeus 
valde, qui habebat filiam pulchram. Erat tunc quidam 
miles, qui in amore pueUte erat accensus. Tamen infra 
se cogitabat, "Mihi non est dubium quin imperator 
filiam suam nunquam mihi dabit in uxorem, quia ad 
hoc non sum dignus ; verumtamen si per aliquam viam 
possem amorem puellte adquirere, mihi sufficeret." 
Multoeiens perrexit ad puellam, et de ejus voluntate 
dUigenter inquirebat. At iUa, " Incassum laboras : 
credis tu quod me decipies per verba tua blanda et 
deceptoria? non fiet ita in anima mea." Ait miles, 
" Cum igitur te non potero in uxorem habere, quid 
tibi dabo ut una nocte mecum jaceas." " Si mihi 
dedei'is centum marcas de florenis, per me tota nocte 
jacebis." Ait miles, " Implebitur voluntas tua." 
Statim sibi providit de tanta pecunia, et pueUas tra- 
didit. Cum autem nox adest, miles lectum pueUas 


intravit, et statim dormivit. Puella vestimenta depo- 
suit, et juxta militem se collocavit. Miles vero per 
totam noctem sic in dormiendo jacuit. Mane autem 
facto, puella surrexit, et vestimenta sua induit, et 
manus lavit ; et miles per puellam a somno erat exci- 
tatus. Cum autem sic fuisset excitatus, ait pueUa3, 
" Veni ad me ut voluntatem meam potero adimplere." 
At ilia, " Per salutem patris mei hoc non faciam : 
amice, non facio tibi injuriam ; nonne mecum con- 
venisti ut mecum una nocte jaceres, et sic factum est? 
tu vero per unam noctem totaliter dormivisti, et nullum 
solatium mihi obtulisti : imputes ergo tibi ipsi, et non 
mihi." Miles liEec audiens contristatus est valde, et 
ait, " Quid adhuc tibi dabo, quod altera nocte tecum 
potero dormire ?" Ait ilia, " Tantum sicut prius, et 
non minus." At iUe, " Concedo ;" et omnia mobilia 
quai habebat vendidit, et tantam summam de fiorenis 
sicut prius ei dedit ; sed ecce mirabile, sicut erat mini- 
stratum ei prima nocte, sic et secunda. Miles ultra 
quam credi potest contristatus est, et commota sunt 
omnia viscera ejus, et infra se cogitabat, " Heu mihi ! 
heu ! bona mea expendidi, et in nuUo expedivi : sed si 
mori deberem, alium finem adimplebo ;" et ait puella3, 
" Quantum tibi dabo tei-tia nocte ?" Ait puella, " Sicut 
prius, et non minus." At ille, " Fiat voluntas tua." 
Miles perrexit ad partes longinquas, quousque veniat ad 
civitatem magnam in qua erant multi mercatorcs et 
philosophi diversi, inter quos erat magister Virgilius. 
Miles vero cum mercatore divite loquebatur sub hac 
forma : " Carissime, pecuniam indigco : si mihi velis 

I 2 


centum marcas accommodare usque ad certum diem, 
ponam omnes terras meas tibi in pignore, et si diem 
inter nos constitutam prfetei'eam, omnes terra? mese 
tecum sine fine maneant." Ait mercator, " De terris 
tuis non multum pondero ; sed si velis conventionem 
facere quam tibi dicam, petitionem tuam ad libitum 
tuum habebis." Ait miles, " Quicquid milii dixeris, 
paratus sum perimplere, si mihi satisfecei'is de mea 
petitione." At ille, " Facta conditione quam tibi 
dixero, tuam petitionem adimplebo. Conventio talis 
erit, quod mihi cartam unam de sanguine tuo facias, 
quod si diem inter nos non tenueris, assignatam libere 
habeam sine conditione omnes carnes tui corporis evel- 
lere cum gladio acuto ; et si ad istud velis consentire, 
paratus sum tuum desiderium adimplere." Miles tan- 
tum puellam dilexit, quod omnia concessit, cartam de 
proprio sanguine fecit, et sigillavit. Facta sigillatione, 
mercator tradidit ei pecuniam quam petebat. 

Miles, cum pecuniam i-ecepisset, cogitabat, " Si per 
pecuniam istam voluntatem meam non obtinuero, filius 
mortis sum ego," et cogitavit " non sic fiet," quia cum 
audisset de fama Virgilii, perrexit ad eum, et ait ei, 
" Magister bone, secretum consilium habeo vobis pan- 
dere, et vestrum consilium rogo cum effectu in hac parte." 
Ait Virgilius, " Die quid tibi placet, et secundum saga- 
citatem meam adimplebo quod optas." At ille, " Ultra 
quam credi potest filiam imperatoris diligo : cum ea 
conveni pro magna summa pecuniae, et per duas noctes 
fui defraudatus, sed modo pro tertia nocte pecuniam 
ex mutuo recepi ab uno mercatore sub tali conditione 


quod si diem non tenuei'o inter nos concordatum potes- 
tatem habeat cum gladio carnes meas ab ossibus divi- 
dere, sed hoc non potest fieri nisi me occiderit ; igitur 
ad vos veni ut auxilium habeam, et amorem j)uella3." 
Ait Virgilius, " Stultam conventionem cum mercatore 
fecisti, quia lex ab imperatoi'e est data, quod sicut homo 
se obligat spontanea vokmtate sic et ei ministratum 
erit sine conditione ; ideo prudentur agas ut diem 
assignatum teneas. Quantum ad puellam, tibi veri- 
tatem expandam : inter lintheamen lecti sui est quEedam 
litera talis virtutis quod siquis intret lectum puellse, 
statim dormiet, nee vigilabit donee a lecto deponatur: 
cum autem ad lectum pervenis, antequam lectum in- 
tres, inter lintheamen et coopertorium scrutare et banc 
invenies, qua inventa longe a lecto projicias, et tunc 
audacter lectum intra, et non dermics nisi pro vota 
tua, et sic quod tibi placet facias cum puella, et sic tibi 
erit honor et gloria." Miles cum h.-ec audisset, gavisus 
est valde, et Virgilio regratiabatur de bono consilio. 
Statim cum festinatione ad puellam perrexit, et pecu- 
niam ei tradidit. 

Cum autem nox adest, miles cameram puella3 intra- 
bat, et secrete inter lintheamen et coopertorium manum 
ponebat et literam invenit, qua inventa longe a se pro- 
jecit ; et in lectum intrabat, et finxit se dormire. 
Puella vero putans eum dormire sicut antea, vesti- 
nienta deposuit et lectum intravit. Statim miles ad 
earn manum posuit. Puella ex hoc stupefacta, ait, 
'•' Miseremini mei, et nolite virginitatem meam deflo- 
rare, et duplicabo tibi omnem pecuniam quam mihi 


tradidisti." At ille, " In vanum loqueris ; illud jam 
adimplebo propter quod diu laboravi." Et sic puellam 
carnaliter cognovit. Et post hisc miro modo ipsam 
dilexit, in tantum quod cum ea associatus est ultra 
quindenam termini sui inter ipsum et mercatorem, 
unde tarn bene ipsam dilexit, quod oblivioni tradidit de 
die in diem tempora sua assignata. Cum autem quadam 
nocte in lecto jacuisset, ad memoriam reduxit de conven- 
tione inter eum et mercatorem, et commota sunt omnia 
viscera ejus, et ait puellfe, " Heu ! quod unquam vidi 
te : ecce filius mortis sum ego ; pro tuo amore conveni 
cum uno mercatore pecuniam mutuando, ut sibi solverem 
sub tali conditione, quod si diem inter nos assignatum 
frangerem, haberet per literam meam plenariam potes- 
tatem sine contradictione omnes carnes meas a corpore 
meo radere ; sed ultra diem quindenam transiit quod 
ad memoriam usque jam non reduxi, quia tantum te 
dilexi." Ait puella, " Nolite nimis dolere : ite ad 
mercatorem, et duplicate ei pecuniam suam, et si noluit, 
petat quantum voluit, et sibi dabo." Miles hsec audiens 
comfortatus est ; perrexit ad civitatem in qua erat 
mercator, et ei in via obviavit, et satis humiliter eum 
salutabat. Ait mercator, " Sic non tibi dico." Cui 
miles, " Carissime, propter transgressionem nostra3 
conventionis tuam pecuniam duplicabo." At iUe, 
" Hoc non erat inter nos praelocutum, sed secundum 
quod tu te obligasti habere volo." Ait miles, " Pete 
a me de pecunia quantum volueris pro delicto, et tibi 
refundam." Ait mercatoi*, " In vanum loqueris : si 
mihi omnia bona civitatis dares, non a te acciperem. 


nisi secundum quod inter nos est concordatum, scriptum , 
et sigillatum." Statim fecit militem comprehendi, et 
ad castrum adduci in tuta custodia, donee judex ad civi- 
tatem venit et sedit pro tribunali. Prsesente judice, 
inter alios mercatores venit miles. Statim adest mer- 
cator, et literam de sanguine militis scriptam sub sigillo 
suo contra eum ostendit. Judex vero, cum factum 
proprium militis vidisset, ait, " Constat omnibus im- 
perii quod lex est posita, quod si quis libera voluntate 
56 obligat, sic recipiet sicut se obligavit, et ideo volo 
quod mercatori secundum conventionem militis mini- 
stretur, et ut lex per omnia adimpleatur." 

Interea puella amasia militis exploratores habebat, 
quomodo contra amasium suum lex procedebat. Cum 
autem audisset quod ad mortem transiret, crines capitis 
scindebatj et induit se vestimentis preciosis in forma 
viri ; palefridum ascendit, et ad palacium equitabat in 
quo erat amasius ejus paratus ad judicandum. Pala- 
cium intravit, et satis honorifice judicem salutavit. 
Omnes credebant ipsam fuisse militem ; unde judex 
ab ea quserebat de qua terra esset, et quod negotium 
ad eos habebat. At ilia, "Miles sum de partibus 
longinquis, et a casu per istam civitatem equitabam : 
rumores ad me venerunt quod quidam miles inter vos 
liic existens ad mortem j udicari deberet propter quod- 
dam obligatorium quod uni mercatori fecit, et ideo Lie 
veni ut militem a morte liberarem." Ait judex, '•' Lex 
imperialis est, quod sicut homo se obligat propria 
voluntate, sic erit ei ministratum : tamen propter tuum 
adventum, si mercator cum quo fecit conventionem vo- 


luit misericordiam de eo habere, mihi per omnia placet." 
Puella b£ec audiens, convertit se ad mercatorem, et ait, 
" Carissime, quid tibi prodest si iste miles, qui bic stat 
paratus judicium recipere, occidatur? melius est pecu- 
niam recipere quam militem ad mortem recipere." Ait 
mercator, " In vanum loqueris : sine dubio justitiam 
legis babebo, quia sic se obligavit voluntate spontanea, 
sic conventionem meam babebo pro mea voluntate 
sicut lex dictat, et ideo nullam gratiam faciam ei : ille 
venit ad me, non ego ad eum." Ait mei'catori puella, 
" Rogo te quantum tibi dabo ut audias petitionem 
meam ; ex dono meo pecuniara tuam duplicabo, et si 
non placet quod oifero, pete a me quantum volueris, et 
tibi dabo." Ait mercator, " Numquid tibi dixi, quod 
conventionem meam volo habere sine dubio? credas 

Puella cum htec audisset, ait coram omnibus, " Do- 
mine mi judex, da rectum judicium super hiis quae 
vobis dixero : vos audistis quantum mercatori optuli 
pro vita militis, et omnino renuit, sed beneficium legis 
quaerit, et mihi per omnia placet. Audite ergo me, 
omnes satrapse : vos scitis quod miles se nunquam obli- 
gavit ad aliud per literam nisi quod mercator potestatem 
haberet carnes ab ossibus scindere, sed de sanguinis 
effusione nunquam erat verbum praelocutum. Si vero 
poterit carnes scindere sine sanguinis effusione, statini 
mittat manum in eum : si vero sanguinem efFuserit, 
rex contra eum actionem habebit." Mercator cum 
haec audisset, ait, " Date mihi pecuniam meam, et 
omnem actionem ei remitto." Ait pueUa, " Amen 


dicotibi, nullum denarium habebis, quia coram omnibus 
tibi optuli in quantum potui, et renuisti : sed voce alta 
dixisti, ' Conventionem volo habere :' pone ergo manum 
in eum, ita quod sanguinem ejus non effundas." 

Mercator vero videns se confusum, recessit, et sic 
vita militis salvata est, et nullum denarium dedit. 
Puella vero domum rediit, et vestimenta deposuit, et se 
sicut mulier iuduit. Miles vero amasius domum ivit. 
Puella ei occurrebat, et quomodo de periculo evasit ac 
si de causa nihil scivisset, quassivit. Ait miles, " O 
carissima domina, mihi prte omnibus prtedilecta, hodie 
fere vitam amisi ; sed cum ad mortem judicare debu- 
issem, intravit subito quidam miles, formosus valde, 
bene militem tam formosum nunquam antea vidi, et 
me per prudentiam suam non tantum a morte salvavit, 
sed etiam me ab omni solutione pecunire liberavit." 
Ait puella, " Ergo ingratus fuisti, quod militem ad 
prandium, quia vitam tuam taliter salvavit, non invi- 
tasti." Ait miles, " Subito intravit, et subito exivit." 
Ait puella, " Si eum jam videres, haberes notitiam 
ejus ?" At ille, " Etiara, optime." Statim puella 
camerara intravit, et induit se sicut prius, quae induta 
foras exivit. Miles, cum ipsam vidisset, per omnia 
notitiam ejus habebat, statim super collum suum cecidit, 
et prae gaudio lacrimatus est, dicens, " Benedicatur 
hora in qua tecum conveni !" Unde puellam statim 
post hoc desponsavit, et animas sanctas Deo rediderunt. 


cxxvn. De janitore imperatoris Frederici. 

ViR quidam ad imperatorem Fredericum veniens cum 
fructibus quos multum dilexit, ingressum habere non 
potuit nisi janitori lucri promitteret medietatem. Im- 
perator vero in fructibus illis delectatus, eum coegit 
ut aliquid peteret, qui petiit ut sibi centum ictus dari 
praeciperet. Cujus causam cum imperator cognovisset, 
suos ictus leviter, alterius vero graviter solvi jussit. 

cxxviii. De qixodam pictore. 

PiCTOR quidam pulcherrimas fecit imagines, et turpes 
habuit filios, de quo cum aliqui loquerentur, dixit non 
esse mirabile, quia pinxit de die, et finxit de nocte. 

cxxix. De rustico et simia. 

Quidam aulam cujusdam nobilis intrans, vidensque 
simiam de secta filiorum vestitum, quia dorsum ad eum 
habebat, filium credidit esse domini, cui cum reverentia 
qua debuit loqueretur. Invenit esse simiam super 
eum cachinnantem, cui ille, " Maledicaris !" inquit, 
" credidi quod fuisses Jankyn filius domini mei." 


cxxx. De fatuo. 
Fatuus aucliens dominum suum servis et ministris 
siiis prtKcipere quod in correctionibiis, judiciis, et aliis 
factis suis non declinarent ad dextram vel sinistram, 
sed directum tenereiit iter, voluit ultra domos et rupes 
et montes et omnia quai directe ante se invenit transire, 
ne videretur illias prsecepti transgressor. 

cxxxi. De usurario. 

UsuRARius quidam in quadam patria mortuus est, 
in qua defuncti secundum patria3 consuetudinem extra 
domum ad sepeliendum deferri non debuerunt, ante- 
quam eorum laudes recitarentur, et more quarundam 
nationum qui super mortuos cantilenas faciunt lamen- 
tabiles, in quibus defuncti opera recitant et laudes 
decantarentur. Cum ergo de illo pessimo usurario 
nullum bonum dicere scirent qui affuerunt, et sic 
sepultura ejus pro tanto impediretur, afFuit unus qui 
barbam ejus radere solebat, dicens quod nunquam 
invenit barbam ad radendum faciliorem ; et tali laude 
contentus, sed non multum lionoratus, sepultus est. 

cxxxii. De ling-uiH mulierura. 

Infirmus fertur respondisse medico, dicenti quod 
comederet de parte piscium eauda; propinquiori, quia 


sanior erat pars quia plus movebatur, " Ergo," inquit 
infirmus, " lingua uxoris mea3 sanissima est, quia 
continue movetur," 

cxxxm. De sacerdotibus. 

A FiDEDiGNO narrari solet, quod in villa satis nota, 
cum quidam sacerdos in crepusculo rediret de focaria 
sua, et audiret quandam vocem lamentabilem in quadem 
domo diruta, et propinquius accederet et quEereret 
quis esset qui ibi clamaret, quoesivit vox ilia quis ille 
asset qui qutereret. Qui respondit, " Ego sum sacerdos 
quidam." Et vox cum magna admiratione clamavit 
nomen sacerdotis admiraudo, bis vel ter replicando. 
Quo quserente quare sic admirando clamaret, respondit 
vox, "In tanta multitudine ad nos in infernum des- 
cendunt, quod credidi quod nuUus sacerdos in terra 
remansisset, et ego admirando clamavi, audiens unum 
in terra esse, oestimans omnes ad infernum descendisse." 

cxxxiv. De ballivo malo. 

De quodam a fidedigno, qui locum et personam signare 
solebat, narrai'i consuevit, quod cum conscientia ductus 
balliviam suam dimisit, et postmodum sibi et uxori 
solita non venii'ent dona et exennia, statum suum 


quoad aniniam melioratum et alleviatum graviter portare 
coeperunt, inter se de ista fortuna conquerentes, et 
finaliter concludentes quod melius esset ad solita redire 
negotia ; quod cum factum fuisset, uno die ipso equi- 
tante horribilia coeperunt coruscare fulgura, sonare 
tonitrua, et tempestates terribiles oriri, inter quas dia- 
bolus in forma simiae super equi coUum se posuit, et 
super eum derisorie cachinnans, Anglice dixit, " IVelle- 
come to wike, ivellecome to toike" quod sonat in patria 
ilia, " Bene veneris ad balliviam tuam," cum duplici 
replicatione. Qui nimio terrore correptus, voto facto 
quod nunquam illud vel aliud simile exerceret officium, 
per Dei gratiam a bestia ilia liberabatur. 

cxxxv. De truffatore. 

QuiDAM truffator ex nimio potu et ebrietate infirmatus 
fuit, cui medicus dixit, " lieu ! ciphus te occidit." 
lUe fertur respondisse, " Si hoc scivissem, bibissem de 

cxxxvi. De Andrea necromantico. 

QuiDAM Andreas nigromanticus fuit, de quo fertur quod 
ad villam quandam veniens, cum nihil ei dare vellent 
homines illius loci, quosdam circa eum congregatos 
arte doemoniaca nudos ire fecit, et tripudiare, et cantare, 


" Hie fuit Andreas, et nihil ei dedi, ideo sic vado." 
Aliis vero vicinis admirantibus, et eis compatientibus, 
cum ad eos currerent, et qua3rerent quai'e sic irent, 
responderunt sicut prsedictum est. Post quorum re- 
sponsum, illi supervenientes simili illusione et tripudio 
et cantu eis jungebautur. 

cxxxvii. De mimo et rege Francorum. 

Respondisse legitur quidam mimus regi Francorum, 
quoerenti quare non essent ita probi milites nunc sicut 
fuerunt in tempore, scilicet Rolandus et Oliverus, cui 
menistrallus, " Da mihi talem regem qualis fuit Carolus 
Magnus, et ego dabo vobis tales milites quales nunc 

cxxxvm. De lupis Normannife et cauibus Anglife. 

Fertur de quodam milite Normanniae, quod cum rex 
AngliiB in Noi'mannia venationi insisteret, surrexit 
quidam lupus coram canibus, quem in captionis peri- 
culo miles contra canes juvit et liberavit. Regi vero 
admiranti et causam quagrenti respondit, quod plus 
dilexit lupos Normanniee quam canes Anglite. 


cxxxix. De clei'ico cujusdam magni principis. 

ExEMPLUM cujusdam clerici unius magni principis, qui 
beneficia plura ei oblata refutabat ; de quo cum princeps 
ille admirans semel cuidam loqueretur, respondit ille 
quod intellexit clericum ilium voluisse quod nunquam 
ecclesiara aliquam reciperetminoris valoris quam centum 
librorum. A quo vocato princeps quassivit si ita esset, 
qui dixit quod sic, et quaerenti causam respondit, 
" Quia nolo ire ad infernum nisi pur hone poygne 
d'argent,^' i.e. pro magna pecunia3 quantitate. 

CXL. De mimo cteco. 

MiMus quidam optimus fuisse fertur dictorum elegantium 
et ritlunorum pulchrorum inventor, a quo, cum post- 
modum csecus et antiquus effectus esset, quidam nobilis 
ad cujus curiam more mimorum ducatu declinavit, 
quaesivit si esset ita bonus inventor sicut esse solebat, in- 
telligens quterere de inventione dictorum et rithmorum, 
et talium quEe ad mimorum pertinent levitatem. Qui 
statim respondit quod multo melior inventor fuit caucus 
quam videns, " quia nunc," incjuit, " caccus ollas, pel- 
vim, et qutecunque sunt ante pedes meos invenio." 


cxLi. De tribus Wallensibus. 

Narratur exemplum, seu truffa, de tribus "Wallensibus, 
de quibus fevtur quod cum per Angliam eos transire 
oporteret, nee bene possent nisi Anglicum scirent, 
convenerunt quod quilibet unum verbum de Anglico 
addisceret, ut saltern de communibus et necessariis loqui 
possent, quorum unus debuit respondere ad interro- 
gantem qui essent, dicendo " tres Wallenses ;" alius 
signo facto ad cibum et potum, insinuando quod ilia 
emere vellet, debuit venditoribus dicere, " propter 
denarium in bursa ;" tertius emptori associatus vendi- 
tori djcenti quod tantum habere vellet, ut cito et sine 
verborum altercatione se expedii'ent, ne verborum 
copia eis deficeret, dicere debuit, "justum est." Elis 
ergo iter per Angliam facientibus, contigit eos per 
locum transire ubi quidam ab aliquibus latronibus 
occisus fuerat, quibus propter suspicionem captis, et 
coram judice adductis, judici quaerenti quis ilium oc- 
cidit, de communi trium assensu primus quicquid 
scivit de Anglico expendidit, dicens, " nos tres Wal- 
lenses." Judici vero quferenti quare, secundus Angli- 
cum suum expendidit, dicens, "propter denarium in 
bursa." Judici vero dicenti, " Ergo eritis suspensi," 
tertius quod didicerat expendidit, dicens, "justum 


cxLii. Do cjiiodam joculatorc. 

De quoclam joculatore audivi, quod cum esset in teui- 
pestate maris, coepit cai'nes salsas comedere in magna 
quantitate, et cum alii flerent et orarent, qutesitum est 
ab 60 cur manducaret ; respondit, " Multum habeo 
hodie bibere, ideo carnes salsas oportet me comedere." 

cxLiii. De mimo qui Deum serviebat. 

Fertur de quodam mimo, quod cum janitor cujusdam 
domini, cujus aulam intrare voluit ut comederet, qute- 
reret cum quo domino esset, ille respondit quod cum 
Deo. Seneschallus vero vel dominus janitori respondit, 
quod, nisi alium haberet dominum, illuc non intraret ; 
qui cum hoc audiret, dixit se esse cum diabolo. Quo 
audito hilariter receptus fuit, quia bonus socius erat. 

cxLiv. De sene et asino. 

ExEMPLUM hominis cujusdam, de quo in exemplis con- 
tinetur, quod ut hominum occurrentium et eum judi- 
cantium de hoc quod ipse asinavit et filium tenerura 
eum sequi permisit, filium asino imposuit ; de quo cum 
judicarentur quod plus filium, qui agilis erat et bene 
currere poterat, quam seipsum antiquum et debilem 


deligei'et, ambo peditaverunt ; de quo cum ab aliis 
judicarenturoccurrentibus quod plusasinum suum quam 
se vel filium suum diligeret, plusque ei quietem affec- 
taret, ambo asinum ascenderunt ; de quo cum judica- 
rentur quod tarn parvum animal modo occiderent onere, 
ligatis asini pedibus, ipsum supei* lignum inter se por- 
tavei'unt; de quo cum insani judicarentm*, ait primo 
pater filio, " Fili, ex isto vides, quod quicquid feceris 

cxLA'. De latrone Romaao. 

In ui'be Romana fuit quidam latro valde nequam, qui 
multos occiderat, et multa mala fecerat in vita sua ; hie 
tamen valde honorabat beatam Virginem. Erat qujE- 
dam capella extra urbem, in qua habebatur imago 
beatte Marise, ad quam capellam cotidie solebat per- 
gere omni occasione remota ; quEe dum una die more 
solito intraverat atque coram imagine in orationej ace- 
bat, venerunt inimici ejus, et occiderunt eum morte 
turpissima. Hiis peractis recesserunt. Tunc sequenti 
nocte dum hcec facta fuerunt, jacebat quidam homo bonae 
vit£E super lectum suum ; circa mediam noctem videbatur, 
et audierat campanas majoris ecclesiae insimul se pul- 
santes. Tunc surrexit festinanter, sicut solitus erat, 
et perrexit ad ecclesiam. Cumque ibi venisset, invenit 
ecclesiam seratam, unde valde admirans et abhorrens, 
statim affuit quidam defunctus quern bene noverat dum 
vixerat, et ait illi, "Noli timere, et sequere me, tu 


videbis mirabilia nocte ista." Et introduxit eum in 
ecclesiam ; qui dum ibi esset, vidit ibi siibito intrare 
maxima mclaritatem, et apostolos venientes et angelos 
et martyres ; tandem venit Jesus Christus cum beata 
Virgine Maria ; postea venerunt da^mones, et defere- 
bant animam illius latronis, et dixei'unt, " Domine, 
judica inter nos et matrem tuam : banc animam, quae 
nobis semper servivit, et nunc sine confessione et com- 
munione obiit, vult nobis auferre." Tunc Dominus 
ad matrem, " Mater, quid babes in ea ?" At ilia, 
" Fili, cotidie servivit mihi, atque salva pace tua debet 
salvari. Dixisti enim, Qualem te invenero talem te 
judico, ct bic fuit inventus in bono opere quando 
occidebatur ; orabat enim coram imagine mea." Tunc 
adjudicavit Dominus causam matris, et dimissa anima 
dsemones recesserunt. Tunc qui introduxit ilium, dixit 
ei, " Vade, et annuncia quod ille salvatus est." At ille, 
"Non credereturmibi, nisi aliquid intersignum babuero, 
quod valeam ostendere." Tune ille defunctus ivit ad 
beatam Virginem, ut daret ei aliquod intersignum 
hujus rei. At ilia tenens aureum pomum in manu sua, 
quod dedit illi, dicens, " Vade, et da ei, et die quod 
annunciet omnibus quae vidit et audivit." Quod et 
fecit, quia adhuc pomum illud in testimonium hujus rei 
in ecclesia beati Petri reservatum est. 



cxLvi. De heremita et angelo. 

Legimus quod cum angelus Dei diceret heremitae, 
" Eamus et sepeliamus quendam peregrinum, quern 
latrones in hoc nemoreocciderunt; cumappropinquarent 
cadaveri, quod jam per dies aliquos super terram jacue- 
rat, heremita coepit obturare nares suas, cui angelus 
ait, " Quare nares tuas ita constringas ?" Et ille, "Non 
valeo fcetorem sustinere." Paulo post juvenis quidam 
pulcher et ornatus sertis floreis, cum phaleris et sella 
aurea, equitando transibat ; et cum adhuc longe esset, 
angelus abhominari coepit et obturare naxes corporis 
quod ad tempus assumpserat. Cui heremita valde ad- 
miratus ait, "Quare nares tuas ita constringis, et a 
pulchro juvene illo faciem avertis, qui cum esses juxta 
fcetidum cadaver talia non fecisti ?" Angelus autem 
respondit, " Quia in infinitum lascivus ille et superbus 
juvenis magis foetet coram Deo et angelis, quam cadaver 
illud quod sepelivimus foeteret coram hominibus." 

cxLVii. De quadam puella regnum possidente. 

Qu^DAM erat puella potens et ditissima, quae regnum 
possedit, cunctis bonis et amoenitatibus dotata ; quod 
videns quidam rex invidus et dolosus, cogitabat eam 
de regno suo expellere, sciens tamen quod per potentiam 
eam superare vel per dona eam excsecare non valebat, 
dolo igitur insistens, ad eam ficta amicitia accesset, et 


sic earn latenter contrivit, et a regno proprio injuste 
dejecit, et fraude vicit. Puella igitur in paupertate et 
miseria diu vivens, virtute et divitiis carens, ad hseredi- 
tatem suam remeare non valebat. Filius cujusdam 
regis potentissimi puellam adamaverat, et pietate 
motus eaudem quam diu amaverat desponsavit, ut per 
victoriam belli puellam ad htereditatem suam, quam 
injuste perdiderat, introduceret. In bello igitur contra 
tyrannum la^taliter fuit vulneratus, egi'egius tamen 
victor existens ; sed hoc dixit sponsor, quod in bello 
eum mori aporteret, et sic victoriam obtinere. Puella 
igitur surgens de stratu miserife, regnum possidebat ; 
arma sponsi accipiens sanguine respersa, in camera sua 
secretissima appendebat, ut ejus semper aspectui obji- 
cerentur. Per processum vero temporis venerunt ad eam 
multi nobiles ut eam desponsarent ; respondit quod 
sponsus suus tanta signa amoris sibi ostenderat, ut 
imperpetuum alium in sponsum non admitteret ; si 
autem quandoque propter fragilitatem mens sua ex 
delectatione flecti inciperet, statim surgens cameram 
intravit, arma sponsi sanguine respersa intuens, et 
mortem sponsi praa nimio amore deflevit, et sic omnis 
voluntas cessavit nubendi. 

cxLviii. De muliere Hoilandise. 

In Hoilandia apud Pincebeke anno Domini mo. ccc°. 
43, contigit quod qua3dam mulier adiit forum cum 
duobus busseUis bladi, et illo die non potuit obtinere 
pro blado nisi xij d. et voluit habuisse xiv d. ; tunc 


dimisit bladum in domo cujusdam amici usque ad diem 
alium. Venit alio die ad forum, et tunc non potuit 
habere pro blado nisi x d. Et dixit, " O Domine Deus, 
fecisti mihi hoc; alio die potui habuisse xij d., et nunc 
non possum habei'e nisi x. ; faciam tibi tantum dispen- 
dium et tantam verecundiam quantum mihi fecisti 
dampnum." Tunc in Pascha venit ad ecclesiam ad recipi- 
endum coi'pus Christi, et dimisit cadere ex ore in manu, 
ut nuUus videret nee sciret, et posuit in archa sua, et 
bufonem accepit vilissimum, et posuit super hostiam, et 
clausit archam. Tunc nocte sequent! adivit lectum suum 
vir ejus, et audivit in camera clamorem pueri, et dixit 
uxori : " Audio clamorem pueri," At ipsa dixit quod 
fuit fantasia capitis, et obdormivit. De mane vigilavit, 
et audivit clamoi'em ut prius, et dixit, " Vere puer est 
in camera ;" et ilia dixit non. Vir circuivit domurn, et 
tandem venit ad archam, et sibi videbatur quod clamor 
in archa fuit. Quassivit ubi fuit clavis; ipsa nescivit, ut 
dixit. Tunc fregit archam, et invenit parvum puerum 
vagientem et bufonem in archa. Et quando bufo accessit 
ad puerum, puer clamavit, et per motum fugavit. Tunc 
stupefactus qusesivit ab uxore rei veritatem, et ipsa 
dixit veritatem. Tunc misit pro sacerdote, et quod om- 
nino confiteretur et reciperet, post quam reversus esset 
in statum pristinum. Sed ipsa dixit quod non potuit 
invenire in corde quod corde reciperet, sed ore tunc 
ad rogatum vii'i recepit, et loco iUius quando sacerdos 
obtulit corpus Christi ad os, intravit bufo nigerrimus, 
et corpus versum est in nigredinem, et mortua est, et 
maritus fecit cam statim comburi, et sic post bucellam 
introivit in earn Sathanas. 


cxLix. De abbate et latrono. 

Legimus de quodam sancto abbate, valde bono viro, 
quod cum quidam latro pessimus, et homo desperatus 
et princeps latronum, religionem in qua habitabat 
praedaretur, vulnerans et spolians, abbas iste equum 
ascendens ivit ad locum ubi latro cum sociis suis mora- 
batur. Videntes autem a longe ilium, cucurrerunt ut 
spoliarent eum. Cumque abbas quasreret a principe 
lati-ouum, quid vellet, " Volo," inquit, " equum ilium, 
et omnia vestimenta tua." Cui abbas ait, " Aliquo 
tempore equum istum equitavi, et vestibus usus sum : 
non est justum ut bona solus habeam; et tibi et sociis 
tuis si indigeris volo dare." Ait latro, " Hodie equum 
et vestes vendemus, et panem, vinum, et carnesememus." 
Cui abbas, " Fill, quare tantum laboras in metu et magno 
periculo ? Veni mecum ad monasterium, et ego quam- 
diu volueris procurabo te melius, et omnia necessaria 
tibi dabo." Cui latro, "Non possem manducare fabas 
et olera vestra, et bibere vinum corruptum." Cui 
abbas ait, " Dabo tibi panem bonum, vinum optimum, 
et tot fercula carnium et piscium quot auima tua 
disiderat." Cumque ille vix acquiesceret, ut aliquo 
tempore probaret quid ei facere vellet abbas, post- 
quam venit ad claustrum, adjunxit ei abbas cameram 
valde pulcram, et lectisternia valde munda. Pra3cepit 
abbas ut omni die postquam latroni bona et bonum 
vinum procurasset, ipse monachus coram latrone aquam 
et panem comedit. Cumque latro pluribus diebus 
monaclium arctam dietam observare vidisset, cocpit co- 


gitare quod monachus multa fecisset qui tarn duram 
poenitentiam faciebat, et quadam die qusesivit ab eo 
super eo quod fecisset: ait, "Absit a me, domine, quod 
unquam hominem contristaverim vel occidei'im ; ego 
enim a pueritia mea hoc monastei'ium intravi." Cui 
latro, " Si foniicationem, vel adulterium, vel sacrile- 
gium fecisti." Cui ille, prae admiratione se signando, 
ait, "Domine, quid est quoddicis? Deus tantam ini- 
quitatem avertat a me : ego nunquam feminam tetigi." 
Cui latro, "Quid igitur fecisti, quod ita corpus tuum 
affligis ?" Ait monachus, " Domine, propter Deum hoc 
facio, ut jejunando et orando, et alia opera poenitentiae 
faciendo, Deum niihi propitium reddam." Audiens 
latro, valde conpunctus est, et coepit intra se cogitare, 
" Quam miser et infelix ego sum, qui tot mala, tot 
furta, tot homicidia, tot adulteria et sacrilegia semper 
feci, et nunquam una die jejunavi ; et iste monachus 
innocens tantam poenitentiam omni die facit !" Et 
vocato abbate, cecidit ad pedes, rogans eum ut in col- 
legio fratrum reciperet ipsum, qui postea diu in monas- 
terio adeo se afflixit quod omnes alios abstinentia et 
religioue superavit. 



Incipiunt Fabulm Esopi. 

Attendentes insulse de longo venite, 
Et Esopi fabulas vigilcs audite, 
Quae sunt per metaphoram recitate rite ; 
Vos qui sermones nostros non vultis, abite. 

Hie inducens bestias, voluit monstrare 
Fraudes mundi varias, ccBpit explicare 
Quot et quas versutias oportet vitare, 
Hii qui proponunt directo calle meare. 

Jam te cuucti petiinus, Pat&r, pacis dator, 
Sic et te, Paraclite, pie consolatoi-, 
Trinitatis medie, Jliesu, legis lator, 
Hujus sis operis finis, caput, et mediator. 


QuiDAJi gallinaceus victum quieritavit ; 
Preciosus interim lapis latitavit 
In luto, quem proferans mcerens suspiravit, 
Quod victu caruit, quem sic reperire putavit 

" Escam mihi petii, sed cum te jacei'e 
In luto perspiciam, nil mihi prjebere 
Poles ; si te cupido velles exhibere, 
Tunc poteris fieri prfeclarus, eique placere." 


Hfec notat historia stolidos amantes. 
Qui, cum sint virtutibns affatim fulgentes, 
Ignorantes gratiam, nee grati sistentes, 
Dum de sensatis mox fiimt insipieutes. 



Agnus lupo socius ad flumen migrabat, 
Et uterque sitiens potum postulabat; 
Agno starite deorsum, lupus sursum stabat : 
Tunc lupus ore minax agno fera verba tonabat. 

" Tills," inquit, " pedibus flumen perturbatur." 
Et respondit innoeens, " Sed nunquam probatur, 
A te mlM defluens unda cum feratur." 
Mox lupus ipse fremit, et talia verba profatur : — 

" Maledicis, proditor, jam mihi bibenti, 
Patri tuo similis sis mihi nocenti." 
Et agnus, " Non noceo sic tibi loquenti." 
Sicque lupo simplex agnus fiiit esurienti, 


Hsec notat historia principes potentes 
Qui furunt in pauperes, humiles, egentes, 
Et conculcant inopes, cum sint impotentes, 
Mortibus afficiunt, et si quid habent rapientes. 


Mus transire flumen quendam proponebat, 
A rana simpliciter juvamen petebat. 
Rana, dolo caUida, mvu-i respondebat; 
^stimo quod miserum murem fraudare volebat. 

" After," inquit, " otius filum." Mus ferebat. 
Muris collum proprio pedi connectebat ; 
Flumen petunt protinus, et rana volebat 
Immergi fundo, sed mus sua damua cavebat. 

Ut mus ranse fraudibus resistens natavit, 
Milvus prpedam cupiens ambos visita^it, 
Utrumque pecusculum ferrens asporta\it, 
Et fraus unius sic sic utrumque necavit. 


Ista probat fabula miserum meudosum, 
Qui ponit insidias contra virtuosum, 
Quod ruit in laqueum mox perriiciosum: 
Lex est scqua dolum referire dolore dolosura. 



Canis coram judice coepit vendicare 
Ab ove depositum panem, quern necare 
Instabat ; ille testibus promit rem probare, 
Attpie lupum milvo testiim facit associare. 

Tunc a falsis testibus falso dejeratur, 
Quod ejus hoc debitum dare teneatur ; 
Nil habensque reddere, lana spoliatur ; 
Vellere deposito, caro testibus esca paratur. 


Hsec signat prjefatio legum subvertores, 
Qui misellos opprimunt imbecilliores ; 
Nee parcunt pauj^eribus, pauperum raptores ; 
iScd rabidis rabidi tigribus sunt deteriores. 


Canis carnis avidus trans flumeh meavit, 
Et frustrum cadaveris in ore portavit ; 
Uiide carnis speciem mox reprtesentavit ; 
Carnis iuiago fait, frustrumque inesse putavit. 

Ille fame tenuis os aperiebat, 
Ut umbram comprehenderet qiiam carnem credobat : 
Qui dum fauces aperit, frustrum decidebat, 
Perdidit utrumque, quia sic utrumque petebat. 


Sic fraudantur cupidi, totum cupientes ; 
Cum magis sunt divites, magis sunt egcntcs. 
Nee sibi nee aliis sunt sufficientes ; 
Dum totum cupiunt, toto sunt jure cardites. 


Leo, rex quadrupedum, qui dudum venari 

In silvis proposuit, coepit meditari 

Quales sibi socios vellet sciscitari ; 

Tunc bubulumque lupum sibi jusserat associari. 


Hi tres strenuissimi silvas adierunt, 
Mirse niagnitudinis cervum prendiderunt ; 
Tunc lupus et bubulus mutuo dixerunt, 
Qualiter hunc cervum partiri proposuerunt. 

Tunc respondit bubidus totum jus constai-e 
Leonis judicio, qui prsedam frustrare 
Deberct, ad libitum partem cuique dare. 
Tunc leo judicium sic est orsus recitare. 

" Mihi prima portio debet venerari, 
Quia rex sum pecorum ; secunda donari, 
Quia cervum prendidi : si quis asportari 
Partem vult reliquam, sibi me sciat ille minari.' 

Tunc lupus et bubulus timidi steterunt 
Duro de judicio, quod sic audierunt. 
Uli contradicere non ausi fuerunt ; 
Sed cunctas cervi partes sibi contribuerunt. 


Hanc, fratres, historiam sic intelligatis, 
Ut cum fortioribus sortem non mittatis ; 
Qui vos premunt viribus, dum non habeatis 
Qid vos defendant, et sic sine spe pereatis. 


Vacca, caper, et ovis, dudum sociari, 
Cum leone coeperunt, et simul venari : 
Leo cemim prendidit, qiiem jussit frustrari 
Quatuor in partes, et partem cuique parari. 

Sed dum fere debiles non possint parare 
Partes sibi traditas, leo suUevare 
Coepit omnes pariter, et sic vendicare 
Particulam primam, reliquas tres sic recitare. 

" Mihi jure virium secunda donetur ; 
Quia plus cucurreram, tertia debetur ; 
Si quis ad particulam quartam judicetur. 
Hie mihi mortalis inimicus semper habetur." 


Tunc trementes bestise totas demiserunt 
Leoni particulas, et sic erraverimt 
Quando fortiori se socios fecerunt: 
Tcmporibus nostris plures hac fraudc rucrunt. 



Institerunt nnptias fures celebrare ; 
Ad quos quidam sapiens cu?pit proi)inquare, 
Qiios ut vidit ferculis, ciphis, exultare, 
Coepit adulari, simul et problema notare. 

" Ascultate gaudia vobis nunciari : 
Sol uxorem diicere, volens procreari 
Filios, proposuit ; sed hinc indignai'i 
Machina ccelestis coepit simul atque minari. 

" Sed cum sol propositum vellet declinan^, 
Tota coeli machina ccspit acclamare, 
Et Jovem convitiis multis incrustare. 
Jupiter iratus causam coepit rogitare. 

" Cui solis propositum mox exposuerunt, 
Et se contradicei'e pariter prompserunt. 
Inquisivit Jupiter cur motse fuerunt, 
Qu£e sibi responsum taK sermone dederunt. 

" Si sol sestu nimio cuncta nunc cremabit, 
Quid fiet cum filios ex se procreabit: 
Hoc tibi proverbium vetus comprobabit, 
Quod genitor pravus prolem nequam generabit." 


Hiec monet historia non conimunicari 
Impius hominibus, sed abhominari 
Illorum consortium ; nam vult insectari 
Livor virtutes harumque bonus cruciari. 


Quondam lupus improbus ossa corrodebat ; 
Unum suis den ti bus transversum figebat, 
Qui girans solbcite medelam quajrebat, 
Sed qui solamen feriet non inveniebat. 

Tandem grus exquiritin* ut extraheretur 
Os per longitudinem rostri, quod expletur : 
Grus deberi prsemium sibi tunc fatetur, 
Cum lupus immensum post morbum sanus liabetur. 


Ciii lupus, " Ingi'atus es, grus, si quid petisti : 
Nonne meis faucibus caput extulisti ?" 
Et grus, " Heus ! injuria qua me docipisti !" 
Et lupus, " Hoc habeas, quia nil aliud meruisti.' 


Hie vobis innuiter fidei colonis, 
Ne dicetis impios nostris inquam bonis ; 
Nam ccrnes per regulam rectre rationis, 
Quod perdis quicquid in fi'acto vase reponis. 


Canis foetu gravida locum requirebat 
A quadam canicula quae foetu carebat ; 
Quae de\'incta precibus locum concedebat, 
Ingreditur prsegnans, et gratis laeta ferebat. 

Sed cum foetu gi'a^ida foetus emittebat, 
niam carens foetibus exire jubebat ; 
Hsec petit inducias, ilia concedebat, 
Donee lactantis proles setate ^igebat. 

Sed cum foeta tertio jubeter exire, 
Eespondit ingrata, " Cur me jubes ii-e ? 
Si tu meis catulis coram vis venire, 
Nee foveam repetes, sed te continget obedire.' 


Haec dcclarat fabula verba veritatis. 
Quod semper admittitur opus pietatis : 
Ut si quisquis gratiam tribuit ingratis, 
Quod pietatis opus merces erit impietatis. 


BiNi quondam bino mures obviabant, 
Ambo tamen vario ritu victitabant ; 
Et ad domus proprias mutuo vocabant: 
Agrestis cellam prius tamen ire volebant. 

Mus agrestis villicum murem perducabat 
Ad domum, qiu nlia prandia ponebat. 


Mus iirbanus propriam domum requirebat, 
A^Testem murem secum socium capiebat. 

Urbani cellarium mox introierunt, 
Et cibos appositos laeti comederunt ! 
Sed lit celerarium venire viderunt, 
Ambo fugam capiunt, quia mortem pertimuerunt. 

Mus urbanus cognita loca requirebat ; 
AgTestis incognita de\-ius pergebat. 
Sic cum celerarius inde recedebat, 
Prandia dimissa fugiti\ uterque petebat. 

Urbanus agresticum cojpit hilarare : 
" Nihil est quod valeat hie te perturbai'c. 
Vescamus appositis, et nil vereare." 
At alter pavidus coepit responsa pararc. 

" Bonis tiiis fniere tibi prseparatis ; 
Ego fruar tiitius rebus paupertatis. 
Tu times soUicitus hostibus armatis, 
Tutius ego vescor hiis quae mihi sunt data gratis." 


Ista nos historia docet honestatem, 
Quod paupertas dicitur in securitatem, 
Et opes efficiunt curiositatem ; 
Ergo cavebis opes, quae toUunt prosperitatem. 


Catulos ^ailpecidne fertur rapiiisse 
Ingens nuper aquila, pullisque tulisse ; 
Et dicunt vulpeculam secutam fiiisse, 
Et sic pro catulis tristem nimis ingemuisse. 

Vulpes petit catulos sibi restaurari : 
Sed ut vidit penitos ipsos denegari, 
Ignem ferens ocius facit inflammari, 
Et coepit pidlis aquike fcra fata minari. 

Expavescens aquila supplex postulavit 
Ut flammas extingueret, et mox i-estauravit 
Catulos vulpeculfE, quos prius dencgavit, 
Quos vulpes sumens ad propria tecta mcavit. 



Hie prselatos atlmonet ne sint effrienati 
Erga subditos siios, cum sint cathedrati : 
Nam potest contingcre quod modo substrati 
Postmodum sedeant in summa sede locati. 


Aquila rex avium nuper avolavit 
Transmarina fiumina, qui prsedam captavit, 
Et maris testudinem ferox asportavit ; 
Sed testudo tremens infra concham latitavit. 

Aquila testudinem vorare volebat, 
Sed concham nullatenus frangere valebat ; 
De prope famclica cornix accedebat, 
Dicens quod pricdam preciosam valde gerebat. 

Et respondit aquila, " Nil appreciatur 
Prffida quam sic prredicas, nam concha vallatur." 
Eespondit cornicula, " Si pars mihi datur, 
Consilium capies quo statim concha teratur." 

" Totis," inquit, " viribus nitere volare, 
Et quo locum poteris petrosum spectare ; 
Concham terrre projice, quam cum mox crepare 
Videris, insiste prsedam pro velle vorare." 


Hie consiliarios notat pravitatis, 
Qui pervertunt animos plenos pietatis : 
Ssepe bona facere boni vellent gratis, 
Non permittuntur pro consiliis sceleratis. 


Quidara corvus caseum nuper rapiebat. 
Quo vesci desiderans locum requirebat 
Celsum, sed vulpecula cominus sistebat, 
Et corMini fraudare volens hrec verba ferebat. 

APPENDIX. 1 1") 

" corve pulcherrime, tibi qiiis sequetiir 
In pennarum specie? si sola daretur 
Vocis modulatio qua mens demulcetnr, 
Inter aves nullus similis tibi comparietur." 

Corvus volens inclitani vocem jactitare, 
Mox oblitns casei, cojpit cantitare; 
Instat vulpes caseum vigil explorare, 
Apprendens lapsum se gliscit eo satiare. 

Ut se corvns caseo vidit defrandatnni, 
(2nerulns ingemnit so Indificatum. 


Istud signat fatuos, qui per adulatum 
Falluntur facile, volendo cavere reatuin : 

Sed postquam substantiam totani pcrdidisti, 
Die quid tibi proderit hictus quem luxisti ? 
Si prudens extiteris, dolum pr3E'cavisti, 
Nee rueres, inquam, captus qua fraude ruisti. 


Leo ductus senio morbo languescebat, 
Ad quem cohors pecorum magna veniebat, 
Prsestans quod morbido mcdelam ferebat, 
Sed tamen immensa fraus in j)romissa latebat. 

Spes leonem decipit, cum res non sequatur ; 
Mox ut aper advenit, dentibus minatur, 
Taurus ferit cornibus, simid adversatur 
Omuis ei turba, sic sic miser excruciatur. 

Tunc sui miseriam status deplorabat, 
Dicens quod, cum viribns vigens ambulabat, 
Omnis ei timide fera ministrabat; 
Nunc jacet ille tremens alios qui terrificabat. 


Ista monet livimiles esse principatus ; 
Quia diu nequeunt stare magistratus. 
Nam cum status temporis fuerit mutatus. 
En hodie minimus eras est ad summa \'ocalus. 



In uiiius domini domo commancbat 
Asinus et catulus ; sed canem fovebat 
Cariorem dominus, inde livescebat 
Infelix asinus, quia par non esse valebat. 

" Vilis, inquam, catulus tam carus tenetur, 
Cum patremfamilias blandus aduletur ; 
Quod si mea bonitas suas comparetur, 
Forsan vilis erit, qui nunc tam carus habetur.' 

Inde coepit asinus animo versari, 
Et quomodo fieret carus meditari ; 
More canis nititur iiidis adulari, 
Ut posset veluti canis idem carus amari. 

Quadam die domini caput amplexatur, 
Cujus lambens faciem blandiri conatur, 
Pedes nectit humeris ; vir vocificatur : 
Accurrunt famuli ; capitur miser et cruciatur. 


Hsec docet honoribus nidlum venustari, 
Quern cernis ^drtutibus omnino privari. 
Dum stidtus in cathedra prima vult locari, 
Imus ad ima ruit, quasi dignus ad ima locari. 


Leo latens latebris quondam dormiebat, 
Quern casu fortuito quidam mus tangebat ; 
ExjDergefactus saliens quid esset quserebat, 
Et tandem murem fiigientem mox capiebat. 

Frerait mus, et veniam coepit postulare. 
Leo sibi scandalum putat generare 
Talem sibi bestiolam, credatur necare : 
Tunc miserum jussit ad propria tecta meare. 

Post leonem contigit prpedam postulare, 
Et lapsus in puteum cogitur clamare, 
Si quis ilium poterit lapsum sullevare : 
Quod mus ut scivit mox coepit eo properare. 

Mus suum beneficum cum \idit substratum, 
Magnum vocans comites dedit ejulatum ; 
Qui concurrant ocius machinas paratum, 
Ut leo de fovea se sentiat esse levatum. 


Currunt ad suburbia fila deportave, 
Ut nectant funiculos, quibus sublcvare 
Leonem prse^'alcant, et terram fossare ; 
Extrahitur domitus se cuncta putaiis superarc. 

Sic leo dum miserum murem non necavit, 
De futuris casibus forte cogitavit ; 
Sic mus parvus strenuum leonem salvavit, 
Consilio pollens, cui vim natura negavit. 


Sensus hujus fabulse monet ne potentes 
Suis presses viribus laedant innocentes. 
Nam cum jacent, pristino primatu carentes, 
Tunc sunt a minimis solatia plura petentes. 


N0PER erat avium turma congregata, 
Qua; viderunt semina lini seminata ; 
Parvipendunt talia cohors insensata, 
In lino proprium dampuum censere parata. 

Tunc hirundo callida coepit has monere, 
Ut vellent insidias Hni prrocavere ; 
" Eruatur," inquiens, " linum, nam nocere 
Potest quippe multum et nobis darapna movere." 

Tunc avis hirundinem quseque deridebat. 
Nee ejus consilium ratum discernebat. 
Ilia doli praescia dampnura prsecavebat, 
Et statim tecta fugiens humana petebat. 

Instat piis precibus homines rogare, 
Ut suis in domibus posset habitare, 
Dicens quod insidias fugit declinare ; 
nil concedunt quo vellet nidificare. 


Hiiec notat historia, quod turba stultorura 
Contempnunt scientiam jurisperitorum ; 
Qui, cum capti fuerint pedica dolorum, 
Lugent consilia jam contempsisse bonorum. 

ETplicit liber primus, hnhens capitula xviij. 

L 2 


Incipit liber secundus. 


In palude lutea ranje commanebant, 
Qass de ficu fertili felices gaudebant ; 
Sed etsi pro libito quocunque fei'ebant, 
A Jove rectorem jugi clamore petebant. 

Ranis hoc petentibus, coepit hie ridere 
Parcens innocentibus ; quern magis movere 
Suis instant precibus, ut vellet favere, 
Quo possent proprias leges sub lege tenere. 

Harum victus precibus illis alludebat, 
Et paludi veterem truncum demittebat ; 
Quo cadente, turbida turba fugiebat, 
Quae tantuni sonuit quasi mortis tela %ivebat. 

Una tamen strenua cominus meavit, 
Ut truncum conspiceret quem regem putavit ; 
Fugitivas socias ad se convocavit, 
Atque salutare regem se turba parant. 

Sed ut truncum mortuum jacere viderunt, 
Suis ilium pedibus rana? calcaverunt ; 
Regem petunt aliiun sicut petierunt. 
Qui concedit eis regem qualem meruerunt. 

Ranis regem Jupiter colubrum signavit ; 
nie ferox miseras ranas devoravit, 
Quae turba mox lacrimis Jorem concitavit 
Ut parcat miseris, quibus haec responsa para^dt. 

" Prius a me principem querulse petistis, 
Et nega\i ; precibus lacrimas junxistis, 
Dedi Aobis humilem, quem vos despexistis ; 
Hac ratione datur vobis rex ut meruistis." 


Ista potest fabula stultos denotare, 
Qiu magistris mitibus nohmt obviare ; 
Quos ut cernit dominus elatos meare, 
Mittit eis rigidum qui possit eos superare. 



CoLUMB^ mitissimfe nuper elegerunt 
Milviim sibi principem, qiiem prius fugerunt 
Hostem crudelissimum, soil poenituerunt ; 
Nam collis propriis stolidpe juga dura dederunt. 

Qui cum super simplices ^idit se regnare, 
Instat multo ssevius illas devorare, 
Nitens poenae nomine leges simulai'e, 
Proponit cunctas sub tali fraude necare, 

Ex hiis una judical melius fuisse 
Eas milvi rabiem priscam pertulisse, 
Quam sub ejus legibus sic occubixisse, 
Lugentes tali se sub pastore stetisse. 


Hie explanat principum rabiem pravorum, 
Qui premunt malitia colla subditorum : 
Nam dum subsunt simplices legi tyrannorum, 
Lex ruit, ordo perit, virtus decrescit eorum. 


Fur cujusdam divitis opes exploravit, 
Qui per cauem di\'itis prodi dubitavit ; 
Hie fraudem qua fallere canem cogitavit, 
Buccellam panis secum portare paravit. 

Mox ad domum divitis ut fur veniebat, 
Ei statim catulus vigil occurrebat. 
Latro dolum machinans panem porrigebat ; 
Sed canis, exosus furem, panem renuebat, 

" Mihi gratis," inquiens, " panem porrexisti ? 
An ut meum dominum prodi potuisti ? 
Sic sic meas claudere fauces voluisti : 
Non me decipies, sed abibis sicut adisti. 

" Quid si quem tu porrigis panem comedissem, 
Et sic meum dominum tibi prodidissem ? 
Forte non me pateres, egens cum venissom, 
Et sic deterior omni latrone fuissum." 



Ista nos historia monet prsecavere 
Dolosa consilia, nee eis favere : 
Noli fictis fraudibus consensum prtebere ; 
Cur ? quia saepe solet multis fraus ficta nocere. 


ScROFA fcEtu gra^ ida parere debebat ; 
Ad quam dolo callidus lupus veniebat, 
Ut tVfitus effunderet scrofam commonebat ; 
Dicens quod fungi nutricis more volebat. 

Lupo scrofa gravida fertur respondisse, 
Talibus in casibus morem non fuisse 
Mares inter feminas vernas extitisse, 
Jurans se penitus maris obsequium reuuisse. 

Tunc lupum recedere supplex requirebat, 
Interesse partui quia non decebat. 
Qui devicti precibus tandem recedebat ; 
Hsec juxta ritum naturaa mox pariebat- 


Ista nos historia monet declinare 
Hostium versutias, qui nos defraudare 
Nituntur : ni caveas dolis obvdare, 
Et quasi scrofa lupo prudens responsa parare. 


Casus mirabilis jam nuper ferebatur, 

Quod vir more feminse pra?gnans habebatur. 

Tota tremit patria, vulgus opinatur ; 

Quod tantum monstrum mortis sibi signa minatur ; 

Tempus partus propiat, miser cruciatur : 
Fremit, timet patria, populus miratur ; 
Demum rei dubia; casum praestolatur ; 
Tandem ridiculus mus a praegnante creatur. 


Rident, ludiint, garriixnt : vulgus adunatiir : 
Tandem inter csetera plebs congratulatur 
Quod tumultus popidi tarn cito sedatur ; 
Et res tarn grandis tantilla pace locatnr. 


Ista nos historia monet non mirari 
Magnis de rumoribus, per quos perturbari 
Corda solent hominiim, quia terminari 
Saepe solent facile quae cernis magna putari. 


Inter capras cxtitit agnus educatus, 

A matris uberibus ibi colloeatus ; 

Quern canis aggrediens sic sic est affatus, 

" Qiud sine matre tua facis hie capris sociatus ?" 

Agnus ait, " Propria mater me portavit 
In suis visceribus, et mundo donavit ; 
Sed suis uberibus capra me lactavit, 
Et mihi carior est bona quae mihi tanta patravit." 

Canis ait, " Attamen vere comprobares 
Ovis esse Alius, per quam nascebaris, 
Licet inter hispidas capras nuti'iaris." 
Agnus ait, " Sic est, ut dicis, non verearis. 

" Mater me concipiens naturae complebat 
Legem, cum me peperit ; sed liinc nesciebat 
Utrum mas vel femina foret quod ferebat. 
Quae nee notitiam venturae sortis habebat." 


Ista nos historia dat intelligentes, 
Quod alumpni carnis amant nutrientes ; 
Mirum cum despiciunt proprios parentes ; 
^stimo natiu'am transcendunt sic facientes. 



NuPER sunt ad synodum lepores vocati, 
Inter se firmissima fide conjurati, 
Quod, si sint de cpctero quoquam perturbati, 
Ad pelagi rupes fugerent mox prtecipitati. 

Mox, ut terror ingruit, lepores fugerimt, 
Ad flumen quo turgidte ranjp latuerunt. 
Ranae ftigientimn sonos audierunt, 
Et se sub fluvio cogente timore tulerunt. 

Submersas lepuseuli ranas ut videbaut, 
Nimio perterriti stupore timebant, 
Unius consilio cuncti mox favebant. 
Quo max audito propriis repedare studebant. 

" En I" inquit, " ut cernitis omne quod creatiir 
Sub timoris legibus firme religatur ; 
Jam noster ad patriam redditus ducatur, 
Ut qiusquis nostrum sua fata libens patiatur." 


Hie nos asquanimiter monet tolerare 
Pcenas et angustias quas mundus viilt dai'e : 
Nam firmo proposito si stabUiare, 
Nil puto perversum te firmum posse gravare. 


NuPER leo nemora trux perambulabat 
"Venandi cupidine, sed currens calcabat 
Spinam pedi transfigens, unde claudicabat, 
Et morbo medicos ex omni parte vocabat. 

Quem cum nullus hominum timens attendebat. 
Hie ductus angustia gressus dirigebat 
Ad pastorem pecorum (juem procul videbat, 
Quem tremens pastor terrore timens fugiebat. 

Leo linquens pecora sequitur pastorem, 
Cauda sibi blandiens et signans amorem, 
Claudi pedis indicat vulnus et languorem ; 
Condoluit pastor, ct cernit inesse dolorem. 


Qui tandem novaculam morbo procuravit, 
Spinam secans extrahit, ct pedera sanavit, 
Omnem tergens maculam saniem purgavit ; 
Et leo sanatus ad propria tecta meavit. 

Accidit lit postea leo caperetur, 
Et in amphitheatro captiis claiideretiir, 
Ut coram principibus ludens rideretiir. 
Et dampnandoi'iim mortis ^'index gereretur. 

Non multum post talia pastor deprensatur, 
Et con\dctus crimine vinclis religatur ; 
Bestiarum dentibus jjroeda prspparatur, 
Et leo prjedictus mox ad sibi missa paratui". 

Leo noscens medicum pastorem terreri 
Ca'pit, et protinus parcens misereri ; 
Hinc abegit bestias, volens hunc tueri, 
Nee permiset eiim quoqiiam Iresore moveri. 

Gustos carcerariiis audit rugientis 
Rugitiim leunculi pastorem tuentis : 
Pastor narrat meriti casiim prsecedentis, 
Atque leonis ope se salvatum miserentis. 


Utriusque miserens uterque salvatur : 
Rationis regiila sic recte comprobatur ; 
Quod suo benefice quisquis obligatur, 
Ut benefactori per nos merces tribuatur. 


Equus nuper pascuis suis incedebat ; 
Ad quern dolum simulans leo veniebat, 
Qui se fore medicum priidentem promebat, 
H?ec ideo dixit quod equum mactare volebat. 

Equus ut insidias leonis videbat, 
Falsi curam modici cautiis capiebat, 
Dum mcdelam sumerat cogitans studebat 
Qualiter insidias mortis ^-itare valebat. 

" Nimis," inquit, " gaudeo te talcm tenere 
Medicum, qui valeas morbos amo\ere ; 


Succurrens quamtocius rogo miserere, 
Atque mei morbi causas accede videre. 

" Me currentem contiget spinam percalcare, 
Quae diim pedem transiit, coepi claudicare ; 
Veni tanto vulnere medelam donare, 
Ut possim sanus tibi prEemia multa parare." 

Leo curans pedibus equi residebat, 
Hue illuc inspiciens caput submittebat. 
Equus ejus capiti pedes feriebat, 
Et totum pectus cum vertici conquatiebat. 

Fugit equus saliens ; cum leo jaceret 
Gra\'i pressus vulnere, dicens, plus valeret 
Quod apertus afforet hostis quam lateret 
Insidiis plenus, nee pignus amoris haberet. 


Hie amicum prohibet fictum simulari, 
Et cum vultu placido cor fidum servari ; 
Ne dum ridet oculus, velit machinari 
Insidias animus, nuUaque fide solidari. 


Inter animalia bellum movebatur. 

In quo strages maxima mortis habebatur ; 

Tutis vesper tilio locis morabatur, 

Et cui se parti potius societ meditatur, 

Cernens animalia cuncta praeliari ; 
Sed ut quadrupedia vidit dominari, 
mis vespertilio vult associari, 
Contemptis avibus quas vidit suppeditari. 

Post ut ingens aquila ferox praeliatur, 
Ut de quadrupedibus palma consequatur, 
Redit vespertilio quibus sociatur, 
Et sic utrumque pro belli sorte lucratur. 

Sed tandem cum nimius tumidtus sedatur, 
Fallax vespertilio jure condempnatur ; 
Visus carens lumine pennis spoliatur, 
Et quasi lucivagus exid de nocte vagatur. 



Hie fiiUaces arguit semper intendentes 
Casibus iu prosperis, et mox abcedentes 
Adversis temporibus, siios deserentes, 
Demuni succumbunt poenas pro fraude luentes. 


Ad silvas ancipiter nuper veniebat, 

Et nido luscinife rapax accedebat, 

In quo mater parvulos pidlos relinquebat, 

Quos ferus ancipiter prpedam sibi ferre volebat. 

Institit luscinia fletu supplicare, 
Ne vellet ancipiter pullos asportare, 
Cui dixit ancipiter, " Si vis cantitare, 
Ecce tuos pullos forsan desisto necare !" 

Tunc timens luscinia notas exalta\it, 
Quam tamen ancipiter cantantem culpavit, 
Dicens quod defecerit, nee bene cantavit ; 
Unum de pullis rostro scindente necavit. 

Post base auceps callidus pedicas ponebat, 
Licis pro virgulis, et dum veniebat, 
Imprudens ancipiter virgis inhterebat ; 
Defraudens alios propria sic fraude ruebat. 


Hsec nos vult historia sic humiliari, 
Et minus potentibus ita conformari, 
Ut de nostris valeant actibus juvai'i, 
Ut eos nostro contingat posse gravari. 


SiTiENS ad fluvium cervus propcravit ; 
Videns umbram comuum multum se jactavit, 
Et crura gracilia nimium culpavit : 
Attamen extollens multum se magnificavit. 


Inter hsec latrantium voces audiebat ; 
CervTis mortem metuens fugam capiebat, 
Magnitiido cornuimi qucDi pra?pediebat 
Currere ne possit : querula tunc voce gemebat. 

" INGser," inquit, " fatuus, magis extollebam 
Digna A-ituperio, sic iusolescebam, 
Dum laudavi cornua crura contempnebam ; 
Amplius ilia noccnt mihi quse plus cara tenebam.' 


Stultorum stultitiam viilt hie increpare, 
Qiu commendant ^■itia, prompti reprobare 
Virtutis insignia, docti deprivare 
Quae laudanda manent, quse deprivanda probare. 


Ad sepulcrum mortiu \-iri residebat 

Ejus quondam femina, quse multum plangebat 

Viduam se fieri, maritum lugebat. 

Ex quo nullius hominis solamen habebat. 

Postea contigerat ut fur caperetur, 
Et con^dctus crimine Ugno penderetur, 
Et ad corpus mortui miles poneretur 
Gustos, ne corpus pendentis abhinc raperetur. 

En cum coi-pus mortui miles custodiret, 
Ut labore nimio siccatus sitiret, 
Et ad dictam feminam potandi veniret, 
Cum rediit corpus suspensi non reperiret. 

Qui pergens ad feminam suspirans gemebat 
Sublatum corpusculum, juvamen petebat ; 
Quse mox viri proprii corpus subrigebat, 
Atque loco furis illud pendere jubebat. 

O quanta miseria ! res quam detestanda ! 
Viri corpus proprii muKer culpanda 
Pro latrone tradidit, et sic execranda 
Hac in parte fiut, et in omni lege nefanda. 


Hoc exemplum poterit cunctos edocere 
Quot mala perpendimus vivos perterrere ; 
Tamen cum fuerimus mortiu timere 
Possimus, et misera sub conditione dolere. 



Impudica meretrix niiper exardebat 
In amorein juvonnm quos decipiebat; 
Sed unum prae caeteris plus alliciobat, 
Quem verbis foidis et litibus afficiobat. 

O quantis injuriis ipsum fatigavit, 
Et plena perfidia pactum non servavit, 
Ore fidem mentiens quam corde negavit, 
Et fictae ticta signum pacis simulavit. 

Quam memor injurias juvenis affatur, 
Et eam carissimam sibi protestatur ; 
Non quod fides mutua firmo teneatur, 
Sed simulatus amor fallax utrimque probatur. 


Hsec probat historia notas simultatis, 
Quod doli sub specie latent pietatis ; 
In dilectis defecit lex securitatis, 
Nusquam tuta fides, nusquam loca prosperitatis. 


Cum lupis grex ovium dudum confligebat, 
Et secum grex ovium canes perducebat, 
Saevo pugnans acies utrimque manebat ; 
Sed tandem pacem sibi turba lupina petebat. 

Tunc miserunt nuncios pacem requii-entcs, 
Obsides ab ovibus canes exposcentes, 
Et catellos ovibus suos offerrentes, 
Ut sint pacificum fcedus sine fraudo tenentes. 

Tunc oves in obsides canes tradiderunt, 
Et luporum catulos sibi receperunt ; 
Lupi suos obsides mox interemerunt, 
Credentes quod oves horum catulos necueruut, 

Videres mox undique lupos accurrisse, 
Dicentes ab ovibus pacem defecisse ; 
Et dum lupos cerneres oves dccerpisse, 
Illico lugeres miseras sic occubuisse. 



Hie mortales prohibet suos amovere 
Tutores, ne valeant hostes imrainere , 
Qui cum DOS perspexerint Airibus carere. 
Instant belligeri nobis sine pace noccre. 


Cdm nuper ad nemora rusticus meavit, 
Carentem manubrio securim portavit ; 
Qui mox pro manubrio cimctis supplicavit 
Arboribus sUvae, tribuunt quodcunque rogavit. 

Rusticus manubrium securi figebat ; 
Mox illuc hue transiens arbores scindebat 
Taxos, quercus, fraxinos, omnes succidebat ; 
Quod cernens quercus, lacrimosa voce ferebat : 

" Merito jam patimur banc improbatem. 
Rustico quce dedimus tantam potestatem, 
Ut nos in perpetuum tollat vastitatem, 
Et pietatis opus convertat in impietatem. 


Haec monet historia ne vestros mittatis 
A vobis exercitus, per quod sentiatis 
Vires vestras debiles et sic corruatis, 
Pressi vobisciun vestros dum non habeatis. 


Lupus in itinere cani copulatur, 
Quem devotis vocibus salutans affatur, 
De canis pigredine lupus sciscitatur : 
Cui canis eximia responsum voce refatur. 

" Scias meum dominum mihi ministrantem 
Ubertim cibaria, nam me famulantem 
Tota domus diligit, quia me latrantem 
Latrones metuunt, et semper habent ^dgilantem. 


Tunc lupus suspiriis plenus ingemebat, 
Et canem feliciter vivere clicebat ; 
Cujus se consocium fieri poscebat ; 
Quern cauis absque mora secum migrare jubebat. 

Canis ait, " Venies mecum moraturus ; 
Nihil est quod timeas, vivendo securus ; 
Mecum simul dormies, mecum refecturus, 
Absque timore manens, sine fraude cibos habiturus. 

Mox lupus consentiens cum cane pergebat ; 
Et in canis vertice patere videbat, 
Catenae vestigium, qui mox inquirebat, 
Quid foret hoc signum : canis ilh mox referebat : 

" Mea me ferocitas facit sic Ugari 
Per dies, sed noctibus liberum vagari." 
Lupus ad hoc tumidus coepit contristari, 
Vincla pati metuens, orsus mox talia fari : 

" Infelix conditio qua quis sic arctatur, 
Ut impleto stomacho vinclis subigatur ! 
Utere tu libito : mihi concedatur 
Libertas vitae, sub qua mihi nemo minatur." 


Hasc docet historia quantixm libertatis 
Valet privilegium, quse nee potestatis 
Patitur dominium, sed in voluntatis 
Sistitur arbitrio, quae se vult ducere gratis. 


Physics scientia satis protestatur, 
Quod sine cibario nullum sustentatur 
Mundo ingens animal, quia vegetatur 
Per victum sanguis, animae quo vita locatur. 

Otioso stomacho, nuper indignati 
Erant manus et pedes, negare parati 
Cibos ventri solitos, otiositati 
Nam totus tribuit nulli datus utilitati. 

Demum cum se stomachus sentit jejunare, 
Cibum supplex postulat, at illi negare 


Instant ; qui deficiens ca'pit aegrotare, 
Omnia membra siraul simili morbo cruciare. 

Tandem membra stomacho cibos porrexerunt; 
Sumere non valuit: hoc obstupuerunt ; 
Hie jejunus intei'it, ilia defecerunt, 
Dum ventrem macerant pariter cum ventre ruerunt. 


Hie monet non spernere nostros adj uteres, 
Quamvis impotentes sint, et nos fortiores ; 
Nam potest contingere quod utiliores 
Hii sunt quandoque quos credimus esse minorcs. 


TuRPis quondam simia vulpi supplicant 
Pro caudee particula, dicens quod optavit 
Nates nudas tegere, quas pudens portavit ; 
Sed viilpes misere poscenti cuncta negavit. 

Ait \ailpi simia, " Multum prasgravaris 
Cauda longitudine, dum currens vagaris ; 
Obsecro particulam mihi largiaris, 
Ut velox factus currens citius movearis." 

Cui vulpes, " Haec utinam tanto longaretur 
Ut prse magnitudine vix sublevaretur ; 
Et tam grossa fieret quod vix portaretur ; 
Quamvis sic esset, tibi pars bine nulla daretur." 


Hie avaros increpat, multa possidentes, 
Ditatos superfluis, nihil largientes, 
Nee gazarum copia fovent indigentes, 
Sed cum plus habeant tanto sunt plus cupientes. 


NuPER animalia cuncta convenere, 
Regem cupientia sibi possidere ; 
Hinc Jovem soUicitant, et preces fudere ; 
Jupiter annuit illis, cupiens ad ^ota favere. 


Dum tractant de principe, leo postulatur 
Rex illis constitui, si fides pra?statiir 
Quod ferox non imperet ; ille ijrotcstatiii' 
Se cunctis humilem fieri : sic regna lucratui*. 

En lit rex stafuitur, coepit eft'rseiiari, 
Et mox siiis subditis dolos machinari ; 
Coepit eos abditis locis sciscitari, 
Carnibus innocuis cupiens semper satiari. 

Singidatim singulis dolos opponebat : 
Quis morbus, quae gravitas, illos extorquebat ; 
^T5gros et ineolumes omnes occidebat, 
Trux, mdli parcens, omnes jugulare volebat. 

Sic demum cum bestias plurimas necavit, 
E locis absconr'itis simiam vocavit, 
Statum qusprens corporis ; ille nimis pavit, 
Fraude dolura simulans caute responsa paravit. 

" Tuus," inquit, " halitus, o leo, discessit 
Velut nardus pistica cum fragrans olescit." 
Blandis leo laudibus linitus mitescit 
Ad modicum, sed post ejus pro carne macrescit. 

Leo morbum simulat, medici vocantur ; 
Morbum non reperiunt cum nervos scrutantur ; 
Insuetos sumere cibos hunc hortantur, 
Quales posse suum morbum sanare putantur. 

Ait leo simife, " Carnibus sanari 
^stimo, sed vereor crudelis notari." 
Uli dicunt licite talia patrari ; 
Simla cum reliquis profertur jussa necari. 


Hie subjectos innuit multas sustinere 
Poenas et injurias, loqui nee audere, 
Sed oppressi nequeunt quandoque silere ; 
Nam laquei poena tormenta nequit retinere. 


Venator cum canibus quondam sequebatur 
Lupuu), qui perterritus in fngam vcrsatur ; 


Ad bubulcnm fiigiens juvamen precatm-, 
Adjuriins ilium ne per eum decipiatur. 

Cui bubulcus inquiens, " Nolito timere, 
Perge qua volueris caverna jacere ; 
Si venator coeperit gressus hue movere, 
Dicam te procul hinc deserti vasta tenere." 

Tunc bnbulco veniens venator dicebat, 
" Lupusne comparuit ?" qui sic respondebat, 
" In desertum transiit." Venator vertebat 
Gressus, atque lupus ad pastorem veniebat. 

Cui pastor, " Quid facias hac pro bonitate ?" 
" Manus," inquit, " et lingua semper sint beatse ! 
Sed tui sint oculi pleni cascitate. 
Cur ? quia quo latui statim sum cognitus a te." 


Hsec explodit fabula mores perfidorum 
Corde sic ct oculis, quam\-is labiorum 
Verba foris mulceant, sed fides cunctonmi 
Sic est laudanda, veluti probat actus eorum. 


Pavo suam dominam nuper est affatus, 
" O Juno pussima, multum sum turbatus ; 
Nam cantus luscinia3 dulcis est et gratus, 
Me meliusque canit, heu ! sic sum vilificatus." 

Cui Juno, " Ne doleas, pavo tarn formosus 
Super omnes alites, forma generosus, 
Decor tuus Indicus pennis est jocosus, 
Et quasi gemma micas, satis inter aves speciosus.' 

Cm pavo, " Quid proderit species pennarum. 
Cum mea sit dulcior vox lusciniarum ?" 
Et Juno, " Si species cerneres earum, 
Multum gauderes, hoc munus sumere carum." 

Sed et Juno protinus addidit efFari, 
" Vis tu sapientium mores imitari ? 
Tene rem quara possides, et noli scrutari 
Quae retinere nequis, tali potes arte juvari." 



Hie nos monet sedulo contentos haberi 
Portuiipe muneribus, nee multum nioveri 
Ad opes difficiles, in quibns torqueri 
IMens hiimana potest, quia non dignautur liaberi. 


CoNTiGiT in pasevias fertiles morari 
Oves et arietes, nee quoquam tiirbari ; 
Leo venit interim volens quid prsedari, 
Mox rapiebat overa cupiens ilia satiari. 

Hoc ut omnes pariter bidentes viderunt, 
Pro ruina socife non eondolnerunt, 
Sed morantur fatnfe, nee fugam eeperiint, 
Dicentes, " Non nos tangit leo ;" nee tiiuuorunt. 

Quod ut leo viderat ferox effrsnatur, 
Quod nuUam de soeiaj morte contristatur, 
Singulatim singulas oves populatur; 
Inter quas aries nullus sine morte moratur. 

Mox ut vidit ai'ies se perielitari, 
Ausus est spevitiam leonis affari : 
" Merito jam patimnr sie excruciari, 
Consocice nosti'ae quia noluimus miserari." 


Htiec docct quod nequiter nobis sociantur, 
Si nostris miseriis non compatiantur ; 
Infideles potius (juam fidi vocantur, 
Qui cum dampna vident nobis non auxiliantur. 


AvES verno tempore dudum convenerunt, 
Et sonoris vocibus cantus ediderunt, 
Quje virum cum ^irgulis viscatis viderunt ; 
Sed fatufe nidlani penitns fraudem timuornnt. 

M 2 


Tunc una mitissima coepit proclamare, 
" Virum pium video nobis prseparare 
Vias nosti'i miserens, et luget amare, 
Nobis compatiens, sic nos se monstrat amare." 

Seel una prte cseteris pruclens habebatur, 
Dicens quod insidias hie vir machinatur, 
Fugam monet ; sed ejus vox non acceptatur, 
Deni(jue quteque ruunt, indempnis sola moratui'. 


Hie docti consilium monet acceptare, 
Per quod vitae valeas dampna de\dtare, 
Si prudentis dogmata non vis ascultare, 
Rem stultam facies, et eris stultissimus a re. 


SiMiARUM patria forte devulgatur, 
In qua manent simire, quibus principatur 
Quidam princeps simia, qui rex vocitatur, 
Nimirum quoniam bene ruffo crati dominatur. 

Duo viri fuerant, quorum recolere 
Nomen uni subdolus, alter verax vere ; 
Simiarum patriam simul adiere, 
Pergentes pariter, sed dispariter rediere. 

Mox unus e simiis, viros ut videbat, 
Coram rege positos astare jubebat ; 
Quid de rege dicerent ex hiis inquirebat ; 
Subdolus ille quidem prima sic voce ferebat : 

" Tu rex," inquit, " nobilis jure collocaris, 
Et stipatus militum turba gloriaris." 
Ait rex, " De curia mea quid testaris ?" 
" Nobilis est," inquit ; " et tu tantis dominaris." 

Tunc rex dona subdolo multa conferebat : 
Et alter veridicus intra se dicebat, 
" Mea mihi Veritas semper succurrebat ; 
Munera plura feram quam mendax iUe ferebat.' 

Tunc princeps veridicum taliter aifatur, 
Quid de se, quid de suis, sibi videatur ; 


Omiies esse simias verax protestatur ; 
Quaproptei" morte mulctatus mox cruciatur. 

En vides veridicum poenis flagellar!, 
Et virum ftxlsidicum prajmiis donari ; 
Plures in hoc sseciilo sunt qui modo pari 
Pro modico lucro cupiunt mendacia fari. 


Hie fallaces judicat fore gloriatos, 
Sermone mendacii mundo sublevatos : 
Facit tamen Veritas mendaces fugatos, 
Veracesque sues in linem glorificatos. 


Quondam rudis asinus leonem precatur 
Fore sibi socium, cum quo gradiatur ; 
Ambos montem scandere pariter hortatur, 
Ut leo discernat (pi?e laus asino tribuatui". 

Asinus ab omnibus bestiis jactavit 
Se timeri, quia sic leonem putavit 
Terrere nou domitum, sed stultus erravit, 
Quod tantse laudis titulo se glorilicavit. 

Ut uterque verticem mentis conscendebat, 
Asinus horribili voce perstrepebat ; 
Clijus sonum bestia quseque sic timebat, 
Quod tanto trepida terrore fugam capiebat. 

Time leo, " Num nitoris unquam me terrere ? 
Vox tua nil poterit contra me valere. 
Heus ! insontes bestise! quse te sic fugere, 
Quas vox non virtus fecit te sola timere." 


Hie verbosos expi-imit ; qui sic extolluntur. 
Qui vanis sermonibus vane potiuntur, 
Dum se melioribus praeforre nituntur, 
Stultitia propria reprobi mox eliiciuntur. 



Olim leo siinulans segrotum se fore, 
" Quis," ait, " compatitur nobis in languore ?" 
nine accurrunt bestise, major cum minore, 
Incautas rapido passim qnas devorat ore. 

Sod ejus versutia ATilpem non Isedebat, 
Qui cunctis astutior eminus sedebat ; 
Quem [leo] prospiciens sic plangeps ferebat, 
" Cur nos contempnit qui proximus esse solebat ?'' 

Vulpem loqui calide sic ferimt exorsum, 
" Ducunt hsec vestigia quae ■videmus corsum. 
Me torrent per gentium calles atque dorsum, 
Omnia te adversum spectantia, nulla retrorsum." 


Sic ne credas cupido, cui nemo carus. 
Cum tendit insidias ejus recte rarus. 
Est homo qui transeat imprudens ct gnarus ; 
Semper cogit opes, nunquam satiandus, a\ arus. 


ViR et leo steteruat in conflictii grun, 
De sua potentia atque de sua ^i : 
Kationes partium sedule notavi. 
Scire rei seriem totam mentem commoda\i. 

Mox in testem protulit >-ir quandam picturam, 
Leonis et hominis habentem figiu'am. 
In qua vir subdiderat leonis naturam; 
Ars ita fingebat, sed rem dubito fore puram. 

" En probat ad oculum," vir dicebat ei, 
" Pictura quie subjacet, et eventus rei. 
Quod prostratus ^inculis dominaris mei : 
Clarius ista patent cujus^^s luce diei." 

Quis picturam fecerit, leo perscrutatur ; 
Manu, refert, hominis ilia fabricatur: 
'• Ergo cum hsec gratia nobis concedatur, 
Pingemus ^eluti, leo nncit. homo superatur. 


" Veni nunc ad theatrum, et ostendara tibi 
Virorum cadavera qase sunt nobis cibi ; 
Licet stmt innumei-a quse videbis ibi, 
Sunt multo plura, non possunt omnia scribi." 


Hac docemui' igitur altcrcatione, 
Virtus in operibus est, non in scrmone ; 
Palmam parit Veritas omni in agone, 
In vacuis verbis est gloria vana corona;. 


Rem jam vobis ret'eram sermone fideli, 
Pridem pulex insilit in dorso cameli, 
Ad augmentum sarcinse pilis ha?ret veli, 
Corde tumet misero vectus quasi culmine cceli. 

Lucis horologio deorsum tendente, 
Ad camelum loquitur fatuosa mente, 
" Laborasti nimiam me te compi'imente : 
Liber eas, ne tu careas virtute repente." 

" O tu lenta bestia, cui nocuisti ? 
Te non sensi penitus quando ascendisti, 
Neque fero levins quod me reliquisti : 
Credo nocere mihi velles tu, si valuisti." 


Ostendit hiEC fabulahos insipientes. 
Qui sese magnificant nihilque valentes : 
Hos ducunt pro nihilo quique sapientes. 
Cum mala nee valeant, bona nee stmt impedientcs 

XXX. [de cicada et formice.] 

CoNTiGiT in byeme quando nix algescit, 
Rosa jacens marcida redolere nescit, 
Cicadara penuria famosque compnissit, 
Gaudet eo provida formica (piod annua gessit. 


Ad formica' januam resedit nieiidica, 
Panera sibi postulans, cui rcfert formica, 
" Quid a^stivo tempore fecisti, arnica ? 
Cantasti ; salta modo, gloria sit tibi si qua." 


Monet nos hsec fabula ut sic laboremus ; 
Operemur sedule dum tempus habemus ; 
Quia quod hie serimus tunc plane metemus, 
Hiec lux cum finit, operai'i nilque valemus. 

XXXI. [de corvo kt ove.] 

CoRVUS carnem sitiens, stans super bidentem, 

Eam rostro laniat nil contradicentem ; 

Voce tamen humili tetigit sic mentem, 

" Num canis hoc sineret, quid laudem adire tacentem ] 

" Senem doces," retulit, " et edoctum satis. 
Semper innocentias ingero me gratis, 
Pugna non indigeo, parco sed armatis, 
Et canibus parco, cuuctisque nocere paratis." 


Corvo qusedam similis gens est scelerata, 
Solum non nocentibus nocere parata, 
Kcsistentes effugit, ut lupus ad prata, 
Militis arma tamen gerit hsec gens heu! simulata. 

XXXII. [de hirco et lufo.] 

HiRCUs altis cornibus, statura procera, 
Villosus et hispidus, deformisque fera, 
Perrexit ad nundinas non cum merce mera, 
Portans caprarum pelles baculo sine pera. 
Cumque diu contigit ilium processisse, 
Tunc vidit in obviam lupum occurrisse. 


Hiicum ferunt tiigere lupum voluisse ; 

Sed quia magnus erat, ilium ci'edo puduisse. 

lUis concurreutibus, lupus salutare 
Coepit hircum taliter, " Salveris, mi care : 
Videro sub pondere te nunc laborare, 
Si me permittis, possum te spero Juvare." 

Illis jam pergentibus finis [fit] diei, 
Lupus liirco dixerat, " Ecce noti mei 
Domus, pro me comite cams eris ei, 
Ergo pergaraus illic causa reqviiei." 

Descenderunt pariter vulpis in cavernam ; 
Fit hircus, " Jam non sequor doctrinam paternam, 
Puto tpiod decipiar, vel quid novum cernam : 
Namque domum rufi moauit quod non mihi steniam." 

Cui vulpis egrediens conatur blandiro, 
" Pretium conradii vultis," inquit, " scire ? 
Hircus quod appretiat nolo pra^terire." 
Innuit atque lupo ne \e\ hunc permittat abire. 

Illis consedentibus vulpis ministravit ; 
Vulpis mensam posuit, vulpis ordinavit ; 
Ubi tamen exiit illic non intravit, 
Quod caper aspiciens interna corde notavit. 

Tandem ad pitanciam moros asportavit, 
De quibus avidius caper manducavit ; 
Huedos cibum reliquum duos testimavit, 
Sed moros denos et non minus appretiavit. 

Vulpis ait, " Recole, frater, quod dixisti, 
Legem libens patere quam sponte subisti : 
Quod noto fit pretium cibi, sic aisti, 
Per spes juro meas reddes quodcunque vovisti." 

Sic hoedos .xij. coactus est dare, 
Et noctis conradium satis emit care. 


Monet nos ha'c f'abula rufos evitare ; 
Quos color et fama notat, illis sociare. 



FuiT quondam presbyter senex et sensatus, 
Armentis et ovibus abunde ditatus, 
Cujus diu copia lupus inpinguatus, 
Incidit in pedicas tandem misere laqueatus. 

Quem cum captum tenuit, coepit fustigate ; 
Coactus est veniam lupus postulare ; 
"Deo," refert, "voveo me non plus peccare, 
Et tibi confiteor ; pro me, pater alme, precare. 

" Ne contempnas lachrymas mentis tam devota;, 
ililii pcenitentiam eonjunge, rogo te : 
Nudis," inquit, " pedibus ibo Eomam pro te, 
Atque mei meriti jam participem facio te." 

Post ictus et ferulas passionis dirae, 
Sacer ille presbyter pietatis mirse 
Lupo parcit rabido, nolens hunc pei'ire ; 
Ut commissa luat, Romam quoque jussit abire. 

Spreta lupus patria paternoque lare, 
Komam petens iUico pervenit ad mare ; 
Ad navem se contuUt volens transfretare ; 
" Frater," ait nauta, " transibis non sine quare." 

Hie preces multiplicat, illeque nega\it. 
Lupus ait, " Genitor mens prophetavit ; 
Tria quondam monita mihi commendavit, 
Haec monstrabo licet fieri secreta ^oga^'it." 

Conducto na\-igio receptus est na^•i, 
Afflictus jejunio sed et fome gravi : 
Descendebat protinus navis in conclavi, 
Tractus odore cibi simul iUectusque suavi. 

Quicquid illic repperit devora^it totum, 
Nil relinquens penitus, nee pastum nee potum ; 
Tamen habens labium ad orandiun motiim 
Sic jacuit, reddens quasi flexo poplite votum. 

Coram nauta reddcre promissum citatus, 
Semel, bis, et tertio, est assoniatus ; 
Tandem post multiplices minas sic est fatus, 
" Qui bona dai justo, bonus est de jui-e vocatus." 


Nauta refei't, " Verum est : seel qiiid docuiati ? 
Aute totum scivimus quicquid nunc dixisti : 
Forma reddes alia quod tu promisisti, 
Non evades, sic prosit milii passio Christi !" 

Post longum litigium rixseque furoris, 
Replicat oppositum sermonis prioris. 
Hinc magis accenditur animus rectoris : 
" Nos deridet," ait, " nihil inde sequetur honoris." 

Coram nauta denique lupus accersitus, 
Super rebus gra\'iter promissis quassitus, 
" Cautos," ait, " faciem vos licet invitus ; 
Qiu pravo servit, arat ille nihil nisi litus." 


Tangit luee parabola modum per\ersorum ; 
Qvu mala retribuunt pro tactis bonorum : 
Sanctitatem simulant, vauum cor eorum, 
Hiis bouum si confers, sunt prtemia nulla laborum. 

XXXIV. [de cervo et hericio.] 

Cervus et hericius agrum consevere. 
Quern cum seges creverat vastaverunt fcrie. 
Super hoc consilium sunul iniere, 
Quis custodiret agrmn, sortemque dedere. 

Cervus custos segetis prime deputatus, 
Hanc cum feris reliquis est depopulatus ; 
Quod cum suns socius fuit perscrutatus, 
Eem tulit indigne dampnum portare gravatus. 

" Cerve frater," retulit, " tu nos ambos prodis ; 
Ego te solertior omnibus sum modis ; 
En minus soUicite rem nostram custodis, 
Irasci dum tu vicinis pluribus odis. 

"Si placet, custodia mihi deputetur. 
Ne pars hsec quoe remanet feris devoretur. 
Si mihi vis credere, cum fructu metetur." 
" Hoc tibi," cervus ait, "pacto non cura negetur.' 

Custos agri pcrvigil circuit attcntc, 
Perterrcndo bestias buccina clangente. 


Hinc maturae tempore messis immiuente, 
Campum partiri studuit cervoqiie monente. 

Tota die pertica ilium metientes, 
Non secum conveniunt, sed sunt dissidentes. 
Conflictu non imparl mane coneurrentes, 
Partibus imparibus, sibi non sunt convenientes. 

Aprum die tertio cervixs secum duxit, 
Formam litis initae prudenter instruxit ; 
Ut litem dirimeret judicera conduxit ; 
Nam nimis ecce diu litis discordia fluxit. 

Aper sagax arbiter partes convocavlt, 
" Stabitis judicio vos meo?" rogavit ; 
niis concedentibus, diem protela^dt ; 
Nam nox instabat : sic ad sua quisque meavit. 

IMane facto siquidem lis est renovata, 
Ab apro sententia fertur promulgata, 
" Hiiec perfecta semper sit agi-i dominata. 
Quae citius sepis poterit percurrere prata." 

" Heu me !" fit hericius, " non est [tibi] curae 
De cervi longissimo deque meo crure ; 
Hoe est impossibile, contra jus naturae, 
Ut mihi proveniat illo victoria jure. 

In hunc modura queritans, flens domum perrexit. 
Quern ut sua mulier dolentem conspexit, 
Quaerere quid hoc sit minime neglexit ; 
Ille rei seriem tido sermone retexit. 

Tunc ait hericia veritate scita, 
" Notum tibi satis est, quod nos simus ita 
Conformes et similes in hac ambo vita, 
Ut mens discernat inter nos nulla perita. 

" Igitur consilium sanum tibi dabo : 
Vobis simul stantibus, ego contra stabo. 
Cum ad me cucurrerit, tunc ego clamabo, 
' Perveni citius, ex hoc tibi prata negabo ?' 

" Hoc idem tu facies, donee sit confusus, 
Et recedat penitus lassus et illusus ?" 
Hoc artis ingenio cer^nis est conclusus, 
Contra spem misero fructus concetlitur usus. 

Igitur a simili Deus, rector poll, 
Superbos humiliat, mites jubet coli; 


Et quia non omnia pr?pstat iini soli, 
Corporis exis^ui vires contempnere noli. 


Hoc designat fabula quam modo narravit, 
Uni quod omnipotens cuncta non donavit ; 
Sed ex parte erigit quos ex parte stravit ; 
Consilio poUet cui vim natura negavit. 



31 UGURio docti fi'audes didici muliebres, 
JB e quai'um fraude nemo cavere potest. 
© pto placei'o probo, cupiens liinc edere quondam 
IL ectori fraude femineaque fide. 
Jf abellas ex his quasdain conjungere glisco, 
5E t verbis hariun quisque sibi caveat. 
g> icut arena maris sunt sidera multa polorum : 
^ vdta sic fraude femina prava viget. 
© jus de fraude da promere, virginis infans, 
,-{P acque meam proram ne premat unda maris : 
C5 sto mens ductor, dans faustum cernere portum, 
ffi ujus mellifluo munere mundus ovat ; 
5 bo tuo ductu bene per scopulos maris alti 
?n iitus : da solido fingere metra nova. 

Lector, condoleas scriptori carminis, uUam 

Si mendam \ddeas dormiat invidia, 
Ac livoris acus ; ngilet correctio limae, 

Quae piirgat vitium carminis omne putris. 


CcECUS erat quidam, cui pulcra \irago ; reservans 

Hanc piiro pure, ne luat hgec alias. 
In curtis ^dridi resident hi cespite quodam 

Luce ; petit midier robur adire pyri. 
Vir favet, amplectens mox robur ubique lacertis ; 

Arbor adunca fuit, qua latuit juvenis. 
Amplexatur earn, dans basia dvdcia ; terram 

Incepit colere, vomerc cum proprio. 
Audit vir strepitum ; nam crebro carentia sensus 

Unius, in rehquo, nosco, vigere solet. 
" Heu miser !" clamat, " te Issdit adulter ibidem : 

Conqueror hoc illi, qiu dedit esse mihi." 
Tunc Deus omnipotens, qui condidit omnia verbo. 

Qui sua membra probat vascula velut figulus, 


Restitucns aciem misero, tonat illico, " Fallax 

Femina ! cur tanta fraude nocere cupis ? 
lieu mihi, quam fraude raulier mala varia sordet ! 

Integra jura thori non tenet ilia viro. 
Altering segetes semper putat uberiores ; 

Yo confinis ubera magna tenet. 
Alterius thalamo mala credet inesse sapinum, 

Quamvis sit spado, nil valeatque thoro." 
Percipit ilia virum ; vultu respondet alacri, 

" Magna dedi medicis, non tibi cura fuit. 
Ast, ubi lustra sua satis uda petebat Apollo, 

Candida splendescens Cynthia luce mera, 
Tvmc sopor irrepsit mea languida corpora, qua^dam 

Astitit, insonuit auribus ilia meis : 
' Ludere cum juvene stndeas in roboris alto, 

Prisca viro dabitiir lux cito, crede mihi.' 
Quod feci : Dominus ideo tibi munera lucis 

Contidit ; idcirco munera redde mihi." 
Addidit ille fidem mulieri, de prece cujus 

Se saniim credit, mittit et omne nefas. 
Esse solet nullum pejus muliere venenum ; 

Excolit banc, adamat vii-, [tenet] alter earn. 


UxoREMQUE, virum, thalamus conjunxerat iniua. 

Se satis infirmam retulit ilia viro ; 
Dicens, " Vesica? stringit stranguria morbus. 

Memet : glisco nee surgere : fave mihi." 
Hie favet, h;ec surgit : telam sibi quipritat udain, 

Et pelvim promtam, qua capiat phuiam. 
Cum qua zelotypus, banc qui dilexit inire, 

Ludos incepit perteneros Veneris. 
Comprimit ha?c telam, cito quod strcpitet bene stilla, 

Ut vir credat earn mittere sic lacrimam. 
Sic opus ille suum perfecit, et inde recedens, 

Se bene sanatam retulit ilia viro. 
Exultans satis hie, " Dominus bonedictus in a;vum ! 

Qui tibi tarn pernix contulit antidotum. 


Sic vir deceptus mulieris fraude maligna ; 

Hanc igitur fiigere quisque sibi stndeat. 
Femina quseque mala, flagrantis janua lethes, 

Est et ccelonim sera frequenter ea. 


"ViR vineta colit : mulier pntat hunc fore dudum 

Vicetenus. carum mox citat et juvenem. 
Immanes dat opes ipsi ; tandem petit ilium, 

Ut donet Veneris basia grata sibi. 
Excrcere jocos Veneris studet iste ; Minerva 

Hunc docuit mulier, quod bene placet earn. 
Non sic in thalamo Saturnius Amphitrionis, 

Nisus cum Venere, puber ut iste fuit. 
Temporis articulo luxum Venus anxia mellit : 

Inde cicuta mala fellit eum subito. 
Est jocus iste breads, baratri quem crux grave pungit, 

Atque rogus jugis mox adolebit eum. 
Vermis edax, algor, pedor, pix, nox, satanasque, 

Affligit Paridem, non cum crucibus modicis. 
Luce virum clara spolians Eamnusia pernix, 

Nam ^itis fronde stringit eam gra\ater. 
O dea coeca nimis, o monstriim criminis alti, 

Nutris grande scelus, justa premendo grave. 
Cur premis Heinricum, exaltando Neronem ? 

Cur moechum salvas hunc, spoliando virum ? 
Lumine quassato, dolor ingens auxerat ilium ; 

Vinetum linquit, accelerando domum. 
Iste vibrat bifores ; moechum lodice grabati 

Haec condit, valvas pandit et ilia \iro. 
Ipsius reditus causam qusesivit, et ille 

Ordine rem referens, hsec laci'imasque pluit. 
Hsec astuta nimis, Paridem salvare cupiscens 

Cogitat, et fraudem reperit ilia cito, 
" Proh dolor I unius vereor, quod Isedere queat 

Non modica peste lumen," ait, " reliquum ; 
Namque gi'egem totam corrumpit morbida valans. 

Sus linione sua foedat apros reliquos. 
Saepius audivi, quod verba beata vigerent 

Tantum, quod erudus ensis eum habeat. 


His de pane caro Christi fit, viteque sanguis : 

Placatur Deus hinc, cogitur hincque Satan. 
Ergo tuum lumen sacrabo carmine dio." 

Neve bonum maculet, junxerat osque suuni, 
Talitcr ut posset oculos concludere sponsi ; 

Huic oculum lambit; qua;rit et Die i'ugam. 
Mcecho salvato, " Nunc spero, Christo faventc, 

Amplius haec acies non scrupuletur," ait. 
Nam sacris verbis sacravi pluribus iUam, 

Quam salvare queat sidera clara polus. 
Omnes istius fraudes audite, studentos, 

Ne vos seducat femina nugigera. 
Thais amore caret -, juvcni non servat amorera ; 

Fisci bonis viget hie, teque carento perit. 


ViR lucri cupidus longinquos currit ad Indos ; 

Huic uxor casta vernat, eratqne pia ; 
Hanc socrui castse commisit, et inde rccedit : 

Ilfpc Veneris ludo nequit egere diu. 
Cceruleam faciem Venus huic dcpinxit, et ejus 

Exta Cupido nimis pallida torruerat. 
Mater eam timuit injusta peste gravari, 

Quffirens : " Cur pallor inficit faciem 7 " 
Se captam referens nimium juvenis per amorem, 

" Cur hoc celasti, filia cai-a, mihi ? " 
Pro natis natura potens vigilare parentes 

Vult: genetrix nata? convocat inde Parim. 
Invigilant epulis : Ceres servitqne Ly»us 

Ipsis, et mensa fercida multa tidit. 
Hie Bacchus saliit auro; sapit hie fera, piscis. 

Se fessos humeros mensa tenere docet. 
Junctus cum Cerere vult luxuriare Lyreus, 

Ut generet Vencrem, utitur ille niniis. 
Abra citatur: adcst ; facit iUis nobile stratum. 

Hos Citharea citat adquo jocos teneros. 
Indulgent Vencri. Misit fortuna maritum 


Ad tectum proprium, quo sua sponsa fuit. 
Hie tonat : hfec surgit, et postje rcpaoula laxat ; 

Non anus astuta condere quit Paridem. 
Cogitat, et reperit artem : dat ei pugionem ; 

Ipsi, " Staque tacens, atque tene gladium." 
Terruit iste tacens sponsum, dum qua?ritat : is sit, 

Adstat cum gladio. Socrus ait subito, 
" Quidam stratilates conantes hunc dare morti, 

A nobis ideo qufesiit auxilium. 
Hos horrebat ad nos : tenet hie idcirco mucronem. " 

Quare vir grates contulit huic vetulfe 
Nescius hie fi-audis, "Sit, socrus, tibi gratia magna, 

Sic tibi dat laudes primopotentis apex. 
Quisque probus debet fratri conferre juvamen : 

Nam qui juvare potest, non fecit, is perimit. 
Gratulor in Domino Jesu ; pariter residere 

Nos decet, et munus reddere grande Deo." 
Audi, qua fraude decepit femina sponsum: 

Heu quot adhuc regnant qualibet urbe pares. 
Lena Deum perdit, fratrem castigat, et omnes 

Vires enervat corporis ilia, cui 
Egregiam fuscat animam, foruli cito fauces 

Constringitque, dies sincopat hsec hominis. 
Qui Christo servit, divina luce potiri 

Post banc, huic dabitur mens, satietur ea. 
Hie \isus domini dat jugia pascua justis; 

Hie nitido jubare ^erus Apollo micat. 
Hie est perpetua ; non hie Alecto ; Mega?ra, 

Cumque sua socia, jura docere queunt. 


Gaudia %dr Justus conans pra?fata mereri, 

Dulce solum patriae deserit atque thorum ; 
Pro venia remeat ad sancti limina Petri. 

Huic matrona fuit sobria, pulcra nimis. 
Lacteus huic mltus, et est nivis temula, denies 

Sunt nivei ; facies huic ut Apollo cluit. 
Cum bella facie Citharea gerit mala belk ; 

Vincitur ipsa Venus a facie rosea. 


Uni subjecto tribiiens natiira pudorem ; 

Cum forma, quamvis rara sit ilia seges ; 
Raro pudicitia aninii, forma, sunt in eodem 

Subjecto ; Thais ef5tugat Andromadem. 
Helena Penolpes mallet cito tollere sedem, 

Illius in solio collocat et Venerem. 
Ista die quadam confines ivit ad ledes ; 

Cornitur a quodam pubere sponsa proba. 
Sauciat istius cor et renes pulcra virago ; 

Hujus languere coepit amore Paris. 
Xenia multa Paris east?e legat mulieri, 

Ut per dona sua flectere possit eam. 
Nam regum corda flectuntur munero; Peri 

Sedes precanti munere dat veniam ; 
Datque potestatem, dat honorem, pontificatum. 

Judicis excoecat lumina gaza potens. 
Calcat virtutem ; subliinat et ilia scelestum ; 

Dat genus et mores ; deciplt ilia probos. 
Par\-us cum magno sectantur munera ; proh ! proh ! 

Cum sacramentis venditnr ipse Deus. 
Scindere mncro nequit adamentem ; munere mcEchus 

Non potuit sobi'iam flectei-e (juoque modo. 
Ignitis jaculis Venus hvijus viscera torret : 

Sic degit miser hie, pallor obit faciem. 
Dasmonis adjutrix anus hunc decumbere cernit : 

"Pallida sint ora cur uimis ?" ilia rogat. 
Huic narrare pudet : instat magis et petit ilia, 

Ut morbi vuhius insinuetur ei. 
Vulnera nemo potest medicina clausa mederi : 

Sanat aperta bene vulnera docta manus, 
Huic vetvdfeque gravi se dicit mulieris amore 

Captum tam graviter, vivere quod neqneat. 
" Gaude : sis hilaris," ait isti daemone pejor 

Femina : namque facit, quod Satanas refugit. 
Femina nequitia vincit genus omne baratri ; 

Pejor sub cnelo bestia nulla manct. 
" Esto securus istius amore potiri 

Arte mea volo concito, ci'ede raihi. 
Per triduum tu nulla cani dones alimenta, 

Isti jejuno cep?p fei-ens acidum." 

2 N 


Esuriens canis est, illud quamvis sit amarum, 

Escas insipidas esse facitque fames. 
Consumto cepe facies canis imbi'e madescit : 

Qujerit anus sponsam, quam Paris hie adamat. 
Sponsa canis vidit faciem ; cernit lacrimanim 

Fontem ; tunc quserit, " Cur gemit ilia canis ? " 
Ebria respondit anus isti, dsemonis arte, 

" Hsec mea nata fuit, pulcra, pudica nimis, 
Quam juvenis pulcher nimiiim dilexit amore, 

Flectere muneribus banc nequiensve minis. 
Hoc dolet alma Cj'pris ; Hammonis poplite flexo 

Auribus insonuit cum lacrimis precibus 
Ut contemptricem Veneris stimulet cruce dira, 

Ne reliquse temuant ejus opus, velut hsec. 
Cum judex sontis non vult punire reatum, 

Semita peccandi tunc dabitur miseris. 
Assolet unius scelerum terrere ministros 

Passio, pcenarimi labis iterque serat. 
Astrorimi censor hoc pensans, idola natae 

Attribuitque canis : ergo madet lacrymis." 
Istis auditis singultat femina casta, 

Conscia mens sceleris crebro pavere solet. 
Se queritur vetulse spre\dsse cupidinis arcus. 

"O quam grande nefas hoc," ait, "est," vetula. 
" Consiliimi sanum contemnit nemo disertus : 

Ergo meum rectimi percipe consiliimi. 
Antidotum gi'atum tibi spero referre, favente 

Plasmatore pio, qui dedit esse mihi. 
Fac moechi velle, tu ne mutabere formam 

In canis, ut proles est mea versa Jove." 
Hffic decepta dolls, jussis mulieris obedit, 

Ne sibi donetur effigies catuli. 
Namque suam quisque vidt defensare salutem, 

Ut natiira dedit hominibusque feris. 
QuEerit anus puerum, quem flamma perussit amoris : 

Hunc ducit meretrix pessima : junxit eos. 
Stagnis non aliqua lethseis bestia tantis 

Venit, plena dolis femina prava velut. 
Luciferi turma cui nequit fraude nocere, 

Hunc mulier fallit vulpide fraude sua. 



Callidus alter erat juvenis, nitens abolcro 

Uxoris fraudes. Ilunc sapiens docuit. 
Ut strueret sublime sibi conclave petrinum, 

Unum posticnm conderet hiiicque forum. 
Iste, velut doctus sapientis concomitatus 

Consilium, credit pellere posse dolos. 
Quando deseruit ob causam limina lucri, 

Cum ferro solido clauserat ipse fores, 
Ne queat exii'e mulier. Stetit ante fenestram, 

Et transire videt egregium juvenem. 
Num sciat interius visus, venator amoris, 

In mundo quicquid ipse videt cluere. 
Exterius dum pulcra videt, movet interiora 

Cordis, sic dominum fallit et ipse suum. 
Pagina sacra refert, Atrox mors ssepe fenestras 

Per patulas intrat: non reseres ideo. 
Hinc juvenis nimium muliei'is viscera torquet ; 

Ignitis faculis fluctuat, atque dolet. 
Voluit et ingenio, qua sponsum fallei-e fraude 

Hsec queat, juveni basia grata dare. 
Quoque diem pensat, et statim reperit artem. 

Qua valuit proprium fallere fraude virum. 
Sub cervicali vir claves nocte recondit 

Omni : dat huic munera grata meri, 
Ut faciant sumta bene dormitare maritum : 

SufFulsi recreat languida membra sopor. 
Absque modo sumtus Bacchus nocet accipienti, 

Sed sumtus modice dat melius sapere. 
Plena dolo mulier mox dormitante marito 

Surrexit, claves abstulit inde viro. 
Clam reserans postes, qucm dilexit petit ilium ; 

Velle suo nacto, cursitat ilia domum. 
Vir secum pensat, " Hfec ad quid donat hiati 

Munera tanta tibi : forte Cypris citat banc." 
In quadam nocte se plenum munere Bacchi 

Finxerat, et somni : surgit et ilia thoro 
Exercerc jocos gliscens Veneris, velut ante. 

Vir surgens postes claudit, et ilia rcdit. 


Hie clamat, velut igaoraus, " Quis cursitat illic ?" 

Femiaa respondit, " Sponse, precor veniam. 
Parce precor : resera seram, ne me gTa^is algor 

Consumat penitus, et morior Borea. 
Cum se peccator elicit pecasse, meretur 

Ut a summo patrc detur ei venia. 
In cruce vispilio veniam qu^psi^•it, et ille 

Contulit huic, orbem qui regit atque polum: 
Quando scelus sceleri veniam dederit, metet sequa 

Lance Deo \eniam. Pagina sacra sic fert. 
Ergo mihi parce, tibi quod parcat Deus ipse, 

Et donet meritum, quod sine fine viget." 
Aspis ut iste suam verbis ejus serat aurem, 

Ejus cognatis ista referre volens. 
Addidit ista minas huic ; se saltare minatur 

In fundum putei, ni reseret bifores. 
Vir reserare negans, statim videt ilia chimera 

Immanem cautem, projicit in puteum. 
Ingens ruptura lapidis quoque terruit iUum, 

Et dolet in flumen banc cecidisse putans. 
Currens veloci depessidat ostia cursu, 

Hanc salvare volens, cum patulis situlis. 
Hfec tigris currit, ut postes possit adire 

Has patulas : fallit taliter ilia virum. 
Obice consohdat valvam : petit hie ; serat aures 

Haec sponsa, probra cum salibusque dedit. 
Sed postquam Phoebus madidum caput egeri tundis 

Flammivomo jubare coepit obire solum, 
Et sellam rubeo propriis convexit Eoo, 

Cum palmis, dominam somniferamque fugat : 
Concitat afiines haec, accusatque maritum, 

Dicens, " Iste mens fornice nocte latet. 
Deserit ipse thoriim Stygium quaerendo lupanar 

Nocte." Suumque nefas alligat ilia ^iro. 
Affines hujus tunc corripuere maritum 

Pro tanto scelere ; casta putatur ea, 
Heu vitium regnat ; virtus pessundatur alma ; 

Nulla fides justo jam datur, imo malo. 
Calcatiu- ^'irtus ; scelus miuido dominatur ; 

Jiisti judicii linea namque peril. 

APPENDIX. 1 8:3 


ViR quidam senex capiens in nocte soporcm, 

Cum muliere sua ci-edit adesse Parim. 
Clainitat, " O mulicr, railii mcEchus adesse videtur.' 

Haec ait, " In sonino par milii forma patct." 
Percipit hunc iterum : palmis palpavit, et hujus 

In tellure fore senserat hie aratrum. 
Exultans dixit, " I, fer mihi, sponsa, lucernam ." 

Se l;i?sam elicit hfcc fore peste gravi. 
Hunc huie committit, quserens inccndere lumen : 

Usee subito surgens, hie ntulumque locat. 
Vir venit et reperit vitulum, qu;Brens ubi mcuchus 

Sit : mulier verbis increpat hunc acribus. 
Affines mane mulicr sibi convocat omnes, 

Dicens, vir pareret scandala crebra sibi. 
Time vix earn nimium precibus rogavit amicus, 

Ut donet veniam, parcere curet ei. 
"Do veniam tibi vix," ait hsc, " de crimine tanto: 

Si tc pocniteat do sceleris veniam. 
Nam quicunque petit veniam lacrimis, sibi danda 

Est, ut sanctorum testificatur apex." 


Omnes audite : referam rairabile quoddam 

De quodain juvene, quern Venus angarians. 
Huic pater aftectans legis sociare cubile, 

Ne lense possent illaqueare probum. 
Nam fervere lena, vagari, turpia fari, 

Saepe facit juvenes, utpote crebro liquet. 
Luxurise natus incensus putris amore, 

Et voluit binos semper habere thoros. 
Huic pater, " O nate, tu noli spernere sanum 

Consilium patris : sufficit una tibi." 
Semper vult duplex stultus habere grabatum ; 

Se ci'edit posse multa juventa I'udis. 
Convictus tandem precibus patris, inquit, " In uuo 

Esse thoro cupio temporis articulo. 


A patre pulcra iiimis nato virgo sociatur, 

Quam satiare nequit \dribus ille suis. 
Ejus equus fessus ; jubet haec complere clisetam ; 

Ille, labore licet, lassus, inersque, piger. 
Anno completo cadit in foveam lupus atrox ; 

Assunt rusticuli, de nece sunt queruli. 
Hi dicunt, laqueo, quidam flamma perimendiun 

Esse lupum : tumuiis hi tumulare volunt. 
Hie dicit, poenam se nosse magis truculentain, 

Qui petiit duplicem semper inire thorum. 
Considit, ut mulier mala statim, quse solet omni 

Dolo esse plena, pro nece detur ei. 
Legitimam crudara crucibus facis gravioroni 

Esse refert, " credat qidlibet ista mihi : 
Poena necis transit ; hsec crude semper adurit 

Cor sponsi : fraiide qualibet ilia nocet." 
Quseritur inde lupus, si gliscat ducere sponsara, 

Ut possit vitam continuare suam. 
Nee- mora : raptor eis fertur responsa dedisse 

Talia, se nolle ducere legitimam. 
" Nexibus uxoris nullam servat microcosmus 

Majorem pojuam, credite ruricolse. 
Carius insignem mortem necis volo ferre, 

Quam cruce perpetua cum muliere lui. 
Eemina pi-ava nece scio quod pra?ponderat omni : 

Mors transit subito, femina crebro nocet. 
Eemina lethale virus serit, atque plagas net. 

Cum quibus irretit coi'da Paris stolidi." 


CALEBS conjugium junxit divina potestas ; 

Nullum tam sobrium crede fuisse prius. 
Tartareus coluber hoc dissociare cupivit ; 

Nititur ut bills materiamque serat. 
Ut fallit justos princeps satagit tenebrarum 

Artibus innumeris, persequiturquc pios. 
Qui casum passus, comites vult esse ruina; 

Fratres ; hie patitur, invidet ergo bonis. 


Sedulo conatur, ut possit fraude cubilo 

Horum fraudare, sed nequit arte sua. 
Luce videns vetula quadam per compita nccjuam 

Hunc fusca facie, tristiaeque nota. 
Hcec satrapum tetrum, quare sit nubilus ejus 

Vultus, perquirit: ille refert vetuke, 
" Lucifer emisit me mundo, qui dominatur 

Tartareo generi; jusserat ille mihi, 
Legitimes binos, quos firmus nectit amoris 

Nodus, ut inter eos conserercm lolium. 
Namque mihi talis est ritus : [quod] qusero nocere 

Pacificis ; fraude fallere glisco boiios. 
Quando fero spolium, me princeps noster honorat, 

Nilque ferens graviter scorpio terga ferit ; 
Me multis herus variis mulctat dire Stygis, 

Fraude mea si non fallitur ille thorus. 
Hoc ob cajruleus graviter color inficit era, 

Ac oculis etiam tons fluit ergo meis." 
Ilcec anus iutonuit, " Si me ditaveris asre. 

Utile consilium concito dono tibi: 
Nam cognoscis, et est mala, queeque pecunia ilectit: 

Ergo da munus ; dissociabo thorum. 
In vetulis varias artes cognosce latere : 

Arte sua mulier grandia ssepe facit, 
Longo consilio quandoque viget bre^'e posse. 

Ingenio lioret, cui brevis est data vis." 
His dictis ore daemon respondet alacri, 

" Frange thorum, vetula, munera magna feram." 
JEra. sua cupiens nancisci femina, fraude 

Legitimum quserit dissociare thorum. 
Vir fuit in loco runcina vimina scindens, 

Botros ad vitem inde ligare volens. 
Hsec anus accipiens torrestinamque farinam, 

Visitat inde virum, cum lacrimis referens : 
" Desipis, es stolidus : omnis rationis egenus, 

Tanto sudore corpus quod crucias : 
Nam tua legitima Veneris jam sudat in actu, 

Qua3 resecare parat guttura nocte tua. 
Crede mihi munus, quod cernis, contulit ilia, 

Nc tibi narrarem, quod tibi nmic refero." 
Iluic vir confidit, ilium prece suppliei pulsaiis, 

I't sibi ferre vclit utile consilium. 


Hjfic ait, " In nocte fingas tua membra gravata 

Esse sopore ; tua colla secet chalybe." 
Haec abit, et sponsam pariter falsaro laborans, 

Huic, " dare te morti vir tuus ense parat. 
Hoc mihi lena vaga dixit, cum qua fuit ipse." 

Haec dolet auditis tristibus indiciis, 
Et comis domina lacrimas fluit uberiores ; 

Hanc rogat, ut sanum conferat auxilium. 
" Huic in nocte sui crinem cervice rescinde," 

Eert anus, " et inde fer, auxiliaris erit." 
Decipulis postis mulier discedit iuiqua ; 

Lsetatur fractum fraude fuisse thorum. 
Exta viri mota nee non rancore repleta, 

Ut per anum sparsum triste fuit lolium, 
Et fessus sudore gravi propriam petit tedem ; 

Invisis oculis conspicit ille suam. 
Hostem nempe suum bene nemo videbit alacri 

Palpebra, veluti crebro liquere potest. 
Cogitat hsec domina : vetulam sibi verba tulisse, 

Ac ejus visus fontis ab imbre madet. 
Ut doctus fuorat, se tempore fingit opaco 

Vir fore sopitum. naribus ac strepuit. 
Hsec resecare parat sponsi de gaitture ci'inem, 

Ut sibi commisit plena dolis vetida. 
Percipit hanc sponsus, et non modicum stoniachatur 

Immensis sponsam verberibusque donat. 
Quos Deitas nexit, lios dissociavit Erynnis ; 

His factis vetida postulat a?ra sua. 
Huic baratri princeps verbo respondet alacri, 

" Nonque feram pahna muneris xra. tibi." 
Ad longum contum lethea peste crumena 

Vincitur, vetula? qua datur huic bravium. 
Hinc verbum \ixlgare sonat, mulier mala pejor 

Esse solet Sathana plus tribus, ut liquet hac. 

Lexa viro proras caute gurgustia tendit ; 

Ilium non quaerit, sed magis lera sua. 
Non sic pisiculus hamo, ^el truta sagena, 

Ut juvenis capitur fornice pestifcro. 

APPEiNDlX. 187 

Nee sic decipulis falli poterit lupus atrox, 

Nee volucris laqueis, ut eapit hsec juvenes. 
Peste gravi mulier male decepit prothoplastum, 

Unde luem traxit eosmica progenies. 
O fera Medea, fera pessiraa, sareina grandis, 

Omnis summa doli, tumba, cloaca luis. 
Cur spousum justum Samsonem robore privas ? 

Cur ungues piii te mediante cadunt ? 
Hac Salomon etiam, quern vera sophia beavit 

Dogmate, deeipitur, idolatria litans. 
Cum talis Salomon eapitur rauliere maligna, 

Quis Plato poterit fraude cavere sibi ? 
() fortis David! mulier tua viscera torquet, 

Unde tuum trux mors ense secat populum. 
O cfelebs felix, pii sola salus genitoris. 

Quern fratrum livor vendidit i^re gra\'is. 
Cum dictis plange, lacrimanun fonte madesee ; 

Femina namque gravi carccrc te cruciat. 
Protliolor H3'politre cur privat adultera vita 

Te, quod non patitnr casta Diana diu. 
Filia Loth propera mediam complere diastam, 

Quamvis exeutiat te bene theologus. 
Primo sapit mulier, tandem quasi scorpio pungit, 

Cujus dulce labrum paaia dolor sequitur. 
JEris pro fasee eorreptum ludere mcecho 

Dat meretrix, longum jungit huie lugere. 
Janua tartarea mulier mala tbaurea grandis 

Da?monis est anceps, qua capit ille reos. 
Non ita musca cadit, quam nevit aranea tela 

Atque canopeis, ut meretrice viri. 
Circuit hjec vices, veluti leo qui quserit cscam, 

Non ut alauda, sed ut noctua quterit iter. 
Sero vagans toto, donee valeat reperire 

Hune cujus loculos evacuare queat. 
Si confert munus, opus ejus laudat, eumque 

Huic sjjondet firma fojdera, jura, fidem. 
In rnuliere fides est protea : transit ut umbra, 

Debilior tela quam facit aranea. 
Nemo placere potest huic ; nee Pai'is optat amorem ; 

Sed plus qui dederit plus placet ille sibi. 
Nemo placet scorto, nisi qui numismale clangit ; 

Hunc adamat semper, huieque placere studet. 


Hujus jejuna cum sit faux aere crumenae, 

Deserit hunc, alium jungat ut ilia sibi. 
Istius foruli quando sunt evacuati, 

Algidus liuic fit amor, qui fuit ante calens. 
Ludicolas Veneris fuscato decipit ore. 

Insidiatur eis, ut lupus agniculis. 
Non solum meretrix corpus tibi tollit, et sera, 

Sed tollit fructus spiritualis opes. 
Ut fastus clarum Satlianam fecit paranymphum, 

Sic de te verrem luxuriesque facit. 
Est mortis puteus, est alta lacuna cloacae. 

Est viscus sceleris, ac vaga quaeque lupa. 
Lena supercilium gerit armatum grave pungens 

Corda virum ; torquet viscera Paris ea. 
Non ita mortificat Adsiun visus basilisci, 

Ut lenae visus exanimat juvenes. 
Non solum vivas acie res inficit ilia, 

Sed res artificis hsc violare solet. 
Illius gustus juveni sunt spicula mortis ; 

Vulnus letale tangere dat lupulae. 
Illius labrum crebro torret velut ^thna, 

Viscera tam gentis hsec adolet subito. 
Siccse quisquiliae, stipuL-e, junctaeque caminis 

Ignis flammivomus devorat has subito. 
Sic, quando nuda caro tangitur in muliere, 

Alma Diana focis uritur hinc graviter. 
Tabet mens hominis, quamvis caro non violetur; 

Nil caro casta juvat mente favere pari. 
Non dabitur bravium, fuerit quaecunque pudica 

Came ; nee in mente virgo manere studet. 
Mente prius nisi corrupta, caro non violatur : 

Ergo stude mentis virginitate frui. 
riectere quam possent bene terroresque metaUum, 

Non datur aureola virginitatis ei. 
Syrenes neumis indent mersare carinas, 

Cetus odore suo pisciculos laqueat : 
Sic oda mulier stolidos juvenes citat ad se, 

Ut qucat illorum se satiare bonis. 
Est damnum dulce mulier, confusio sponsi ; 

Insatiabilis est bestia, pugna frequens. 
Pravum convivdum solct aspidis esse venenum, 

Casti naufragium, sollicitudo frequens. 


Vas est m«chia3 ; totius turbiais aedes, 

Ferali morte Sfevior esse solet. 
Seel quid plura loquor ? non \ivit bestia pejor 

Credo sub coelis, ut bene dicta probant. 
Si stellc-B scribje, pelles ccelum, maris unda 

Esset incaustum, nee cifra cum sociis 
Sufficcrent plene mulierum scribere fraudes, 

Cum quibus illaqueant corda modo juvenum. 
Non poterit plene reserari fraus mulierum, 

Quamvis lingua foret omnis arena, maris. 
Ergo loquor modicum ; licet omnino sit ineptura, 

Plus prodest aliquid, quam nihil inde loqui. 
Quae careat fraude cum raro queat reperiri, 

Hanc ergo fugias, liber ut esse queas. 
Si tibi se jungat, vel si jungaris eidem, 

Contrahis inde levem, clerice, crede mihi. 
Ex pice contrabitur labes : sic ex meretrice 

Omne malum trabitur, crede mihi, juvenis; 
Corpus, res, anima, male perditur, ejus amorem 

Si sequeris: fugias banc ideo, juvenis. 
Lis, odium, caedes, mors, rixa, superbia, siununt 

Principium Venere, sicut ubique liquet. 
Hanc ergo fugere cum toto nitcro nisu, 

Ut volucris laqueo, ne capiaris ea. 
Elius intuitus fugias ; iter ejus abhorre ; 

A te spernatur, utpote taxus ape. 
O deses, Cereris operi studeas inbiare, 

Atque fori causis, pisciculisque plagis. 
Pcrnici catulo nisus sectare Dianas 

Et sus silvestris cuspide Isesa cadat. 
Pisci piscina fodiatur vomere lira, 

Plantetur planta tempore quseque suo. 
Insistas Marti, tyro, ne dira Medea 

Te trucibus laqueis illaqueare queat. 
Vepribus et spinis terram purges bene princcps, 

Ut flores lolium crescere triste sinat. 
Calciti-o, ne Cypris in repas repat inertes ; 

Nisibus insistat ; vomere vertat humum. 
Semper agas quid virtutis, ne filius irje 

Invcniat pigrum te, tibi quod noceat. 
Luxus enim Veneris requies gerit alma, scd almus 

Si labor afPucrit, luxus abire sitit. 


Nam pesti ciiiciue requies fomenta ministrat, 

Seel solito nisvi pullulat omne bonum. 
Absque labore cloinum semper Venus ignea qiuprit. 

Desidis in fibras serpere crebro solet. 
Turpiter ulterius violas, ^giste, cubile : 

Cur? ratio promta, desidiosus eras. 
Ex nimia requie reptat seevissima pestis, 

Et Veneris fomes, quse mala multa parit. 
Est requies longa virtutis prodiga, nutrix 

Peccati ; corpus annihilare solet. 
Obfuscare solet requies retracta metalla ; 

Ex nimia requie deficit eegra caro. 
Spinas et tribulos profert incultus agellus ; 

Pullulat exculto messis adulta solo. 
Sic mens gyrovaga virtutum semina vellit, 

Labruscasque parit, botrus et ipse perit. 
Vita labat juvenis, cujus labor est requiei 

Insudare nimis ; sit labor comes. 
Virtutum semen hominum labor irrigat almus 

Siccat et horreolo conciliare studet. 
Tota phalanx Veneris conantis ab fcde recedit ; 

Huic labor est hostis, et fugat banc propere. 
Ex Baccho, Cerere, crescit Venus, et sibi vires 

Assumit ; corpus aggi'avat hinc hominis. 
Hos ergo fugias, tibi ne Cypris dominetur; 

Extrahe ligna rogis, concito flamma perit. 
Olim cum Cerere Bacchum concumbere vidi, 

Inde nata fuit carnis amica Venus. 
Algescunt Veneris artus, vis tota moritur, 

Deserit banc quando Liber et alma Ceres. 
Sed quid plura loquar ? Veneris triplex medicina 

Est fuga, sive labor, parcere ssepe cibis. 
Hsec tria corde fido retine, si vincere quaeris 

Thaida ; nam melior nulla medela datur. 


^MULCS Ulrice divini codicis, alma 
Quem fovet in gremio philosophia suo. 

Septenas natas tibi mater contulit una. 
Ex quibus est nata plnrima nata tibi. 


Non aspernaris lac sumere ; namqiie potiris 

Pro solidis epulis mentis ad alta means. 
Tu satias cleri cor doctrinam sitientis, 

Sideribus sicut donat Apollo jubar. 
Ut fontis scatebra rivo grandem pluit undam. 

Sic seris ore pia dogmata qiiando legis. 
Moribus es Seneca, sed corde Plato, vel Ulysses, 

Non ut arundo le^ds, quam ventus ipse trahit. 
Nunc es Aristoteles, vel nunc Paulus, [vc4] Helias, 

Priscicus, et Cicero ; nunc es Apollonius. 
Nunc facis in tabula novem placere sorores 

Cum devima, per se qu;B nihil esse solet. 
Virgilii calamum sequeris, quandoque Lucani, 

Carmina cum fingis, tu vires, imo flores. 
Nobilis egi'egia caput Austri, magna Wienna, 

Quse multum clerum contines in gremio: 
Qui concurrit ibi vario de climate mundi 

Te qmeret, cervus utpote fontis aquas. 
Quorum tu corda satias cum fonte salubris 

Doctrinse, fluvius utpote pisciculum. 
Ut 2Dolis est caput Austri, quam regis arce salubri, 

Sic caput es cleri dogma serendo pium. 
Dicitur Ulricus, ultra quam scandere ritum 

Humanum, veluti nomine rite patet. 
Nominis effectum nullus qui fungitur isto, 

Istius exponit, prretitulatus ut is. 
Exaltare tuos titulos qui nititur, ille 

Soli fumosis lumina dat faculis. 
Tc peto, corde pio sumas ut vilia scripta, 

Ad te quag ditem paupere fonte fluunt. 
Accipe discipuli munus tarn vile pusillum, 

Namque solet pauper munera parva dare. 
Omnem lima luat tua labem carminis hujus, 

Et purget, veluti scopa domus cineres. 
Hie modo sisto stylum : licet hie abrumpere filum ; 
Muste completa rursus est namque diata. 
Annis millenis elapsis, tri quoque cenis. 
Nee non quindenis, Adolphus fecit egenis. 
Me mei'ces Domini detur huic ejus bona fini, 
Et post hanc nietam det ei sedem bene loetani, 
Jugeqne solamen. Nunc dicat quilibet, Amen- 



NuPER eram locuples multisque beatus amicis, 

Et risere cliu fata secunda mihi. 
Larga Ceres, deus Arcadise, Bacchusque replebant 

Horrea, tecta, penum , farre, bidente, mero. 
Hortus, apes, famuli, pulmento, melle, tapetis, 

Ditabaut late prandia, vasa, domum. 
Agger opum, tranquilla quies, numerosus amicus 

Delicias, sompnum, consiliumque dabant. 
Dextra laborabat gemmis, pomeria fructu, 

Prata redundabant gramine, melle greges. 
Singula quid memorem ? Isetos testantia casus 

Omnia captata; prosperitatis erant. 
Jurares superos inter mea vota teneri, 

Et res occasum dedidicisse pati. 
Denique mirabar sic te, for tuna, fidelem, 

Mirabar stabilem, quae levis esse soles. 
Sjepe mihi dixi, quorsum tam prospera rerum. 

Quid sibi volt tantus tam citus agger opum ? 
Ei mihi nulla fides, nulla est constantia rebus, 

Ees ipsfe quid sint mobilitate docent. 
Res hominiun atque homines levis aidea versat in auras, 

Et venit a summo summa niina gradu. 
Cuncta sub ancipiti pendent mortalia casu, 

Et spondent propria mobilitate fugam. 
Quicquid habes hodie, eras te fortasse reUnquet, 

Aut modo dum loqucris desinit esse tuum. 
Has ludit fortuna vices, regesque superbos 

Aut servos humiles non sinit esse diu. 
Ula dolosr comes, sola levitate fidelis, 

Nee fa vet seternum, nee sine lege premit. 
lUa mihi quondam risu blandita secundo, 

Mutavit voltus nubila facta suos. 
Et velut seteruam misero conata ruinam, 

Spem quoque l»titiffi detrahit ipsa mihi. 
Ijjsa professa dolum submisit, diruit, ussit, 

Culta, domos, vites, imbribus, igne, gelu. 

APPENDIX. l!);l 

ILtc eadcm frpg^t, excussit, rlebilitavit, 

Hoste, notho, morbis, hovrea, tecta, gregein. 
Accossit dampnis novus ille gra^nsque tyrannus, 

Quo Cenomannorum consnle jus p(»riit. 
Ciijus avos pviduit sceleris genuisse patroiiuin, 

Fortunaeque parem nobilitate do! is. 
Die piidor patrice me non irapime tiientem 

Justitiae leges expulit a patria: 
Inde ratem scando, vitam committo procellis, 

Vela tument gemina, cimba juvatiir ope. 
Portus erat longe cuin ventus fortior aestum 

Novit, et in tumulos Auster aravit aquas. 
Crescit hyems, agit aura ratem, furit unda dehisoens, 

Imbre madet velum, nox tegit atra diem. 
Desperarejubent venti, mare, turbine, fluctu, 

Occui'su rupes, ignibus ipse polus. 
In fragilem pinum totus prope congi-egat iras 

Orbis, et est hostis quicquid obesse potest. 
Dum sic ssevit hyems, dum pallet et ipse magister, 

Dum stiqjet et fieri piscibus esca timet, 
Ecce rapax turbo tollens ad sidera fluctus 

ImpuKt ad litus jam sine puppe ratem. 
Sic misere felix, quassa rate, rebus ademptis, 

Evasi ventos, aequora, saxa, Jovem. 
Ecce quid est hominis, quid jure vocare paternum. 

Qua miser ille sibi plaudere dote potest ? 
Est hominis semper fluere, et tunc tempore labi, 

Est semper quadam conditione mori. 
Est hominis nudum nasci, nudumque reverti 

Ad matrem, nee opes tollere posse suas. 
Est hominis putere solum, saniemque fateri, 

Et miseris gradibus in cinerem redigi. 
Istius est haeres homo prosperitatis, et ilium 

Certius hiis dominum pnedia nulla manent. 
Res et honor famulantur ei, et praestantur ad horam, 

Et locuples mane vespere pauper erit. 
Nemo potest rebus jus assignare manendi, 

Quae nutus hominum non didicere pati. 
Jus illis Dens ascripsit, statuitque teneri 

Legibus, et nutu stare vel ire suo. 



nie semel simul et solus prre^iclit, et egit 

Cuncta, nee ilia aliter vidit agitque aliter. 
Ut vidit facienda facit, regit absque dolore, 

Distingiut formis, tempore, fine, loco. 
Distinctis idem cursum metitur, et illas 

Secretis versat legibus, ipse manens. 
Ipse manens dum cuncta movet, mortalibus segris 

Considit, atque ubi sit spes statuenda docet. 
Si fiis est eredi te quicquam posse vel esse, 

O fortima, quid es, quid potes, ipse dedit. 
Pace tua, fortuna, loquar, blandire, minare. 

Nil tamen unde querar aut bene laetar ages. 
Hie potens, mitis, tenor et concordia rerum, 

Quicquid volt in me proferat, ejus ero. 
Musa Vionensis Guillermi sive Blesensis 

Scriptores juvenes volt, refugitque sencs. 

Incipit Alda. 

Dum parit Alda perit ; Ulfus pro conjuge natam 

Diligit, atque \dces in patre matris agit. 
Ne \T:r earn \-ideat, aut ipsa virum, pater illam 

Claudit ; Pirrus earn nomine captus amat. 
Ser\Tis earn fallit, anus adjuvat, hunc mulierem 

Mentitum seutit clausa pueUa marem. 
Concipit ilia, pater queritur, tandemque reperto 

Artifici fraudis fit socer, acta placent. 

Versibus ut pulicis et muscse jurgia lusi, 

Occurrit nostro mascula ^drgo stilo: 
Nominis accipio pro nomine significatum, 

Non potui nomen lege domare pediuB. 
Venerat in linguam nuper peregrina Latinam 

Hsec de Menandri fabula rapta sinu. 
Vilis et exul erat, et rustica plebis in ore. 

Qua; fuerat comis vatis in ore sui. 
Dumque novum studium comoedia qujereret ilia. 

Quern vice Menandri posset habere sui ; 


Me pro Menandro volui sibi reildore, lon<ii' 

Inpar proposito, materiaqiie minor. 
Pro fracta navi dicar simulasse cupressmn ; 

Extra propositum musa cucurrit iter. 
Exeo comoedum, fines coma'dia transit 

Nostra suos, miscens non sua A'crba suis. 
Inveniet lasciva nimis sibi verba pudicus 

Lector ; materife, non mea culpa fuit. 
Ne matronaret mei-etrix in ^erba Sabinrr, 

Sunt sua materiee reddita verba suae. 

Fusus in amplexus parientis conjugis Ulfiis, 

Iratos queritur in sua dampna deos. 
" Accidit hoc homini solummodo prospex'itatis," 

Ulfus ait, " quod nil pros25eritatis habct. 
Non misere miser est, cui non datur unde nocere : 

Irati possit numinis ii"a sui. 
Non misere miser est, cui nil concessit habendum 

Casus, cum surdo supplicet ille Jovi. 
Non misere miser est, cui nil auferre valobit, 

Quin minus ex dampno fit miser ipse suo. 
Nil felicis habet qui felix esse putatiir, 

Non est quem miserum credimus esse miser. 
Ille Stat, et lapsum metuit, jacet, utque resurgat 

E.xpectans, alter non habet unde cadat. 
Pressus in adversis jam nil timet, immo recursum 

Subvers£e expectat tutior ipse rotse. 
Hunc quem lata fovent, comes indivisa, secundis, 

Cura vigil macerat, sollicitatque timer. 
Prosperitas igitur est prosperitate carere. 

Nam venit ex sola prosperitate dolor. 
Hoc satis experior, cui fit modo summa doloris 

Quod modo summa mese prosperitatis erat. 
Alda comes, dum sospes eras, comes apta meorum 

Respectu, quamvis gaudia luctus erant. 
Alterat ecce ^dces fortuna, meique doloris 

Respectu, quamvis tristia lasta satis. 
Te vivente fui felix, felicior essem 

Si pariter possem te moricnte mori. 
Ha ! tunc fata forent pia, si magis inpia facta 

Protrahcrent fiiso stamina nostra pari. 


Tunc neutri nostrum, quia tunc utrique uocerent; 

Absque dolore foret par in utroque dolor. 
Ut nos integritas unius mentis, et unus 

Spiritus univit, auferat una dies. 
Quo sine me, pars magna mei, mea flamma, recedis ? 

An sine te vivam pars ego magna tui?" 
Imbre suo pietas profuderat era loquentis, 

Solatur lacrimas talibus Alda viri : 
" Cvir ita, fide comes, in mollitiem mulieris 

Lapsus es, ut lacrimis dittiteare virum ? 
Dat tuus in nostro dolor incrementa dolore. 

Plus quatiunt lacrimse viscera nostra tuae. 
A lacrimis desiste precor, suspiria claudas, 

Noji gemitu aut lacrimis sum revocanda tuis. 
iSiqua tibi pietas, siqua est compassio nostri, 

Siquid babet vcri noster amoris amor, 
Quas moriens et amans extremas fundo, benigno 

Effectu, studeas exhilarare preces. 
Artificem recolas te materiamque doloris 

Istius, et moveat te mens iste dolor. 
Nee moveat tamen, ut doleas tam molliter ; immo 

Ne tiuis hiis precibus possit adesse favor. 
Sic obstetricis probat experientia nostrae, 

FiUa nascetur me moriente tibi. 
Dii sensere suum crimen fore, dissociari 

Tales, quos unus jungit et unit amor. 
Ergo satis faciunt nobis, culpamque fatentes, 

Dampna tibi pensant restitxiantque tua. 
Fatorum invidia tua si tibi tollitur Alda, 

Aut par aut melior redditur Alda tibi. 
Dii bene qui tibi me communi in prole reservant, 

Inque mea moi'iens stirpe superstes ero. 
Pullulat in plantam nostras praemortua vitae 

Radix, in fa'tu multiplicanda suo. 
Ulfe, meum melius aliam renovatur in Aldam 

Esse, meosque sibi mutuat ilia dies. 
Transeo, non morior ; alios transfundor in artus, 

Sumptos de nostro corpore deque tuo. 
Pars erit ista tui ; prius in patre, de patre fluxit 

In matrem, informis massa, globusque rudis. 
Est pariter nostra, pariter vivemus in ilia, 

Et per eam potero gratior esse tibi. 


llaiic igitiir nostris a visceribiis pietatis, 

Vir bone, suscipiant viscera blauda tuse. 
llanc tibi committo tibique committor in ilia, 

Inque tua uxorem suscipe prole tuam. 
Ne sine me vivas, ego vivo superstes in ilia; 

Sic me quam rapiunt fata, reserve tibi. 
In patre maternos aft'ectus sentiat ilia, 

Et pro matre vices in patre matris agas. 
Hseres ista mihi succedat amoris, amore 

Quo tibi juncta fui, juncta sit ilia tibi. 
Exhibeas precor et fer opem Lucina papante 

Blaudum, sisqne precor in patre mater ei." 
Dixit, et ingeminans vix protulit ilia valiale. 

In lucem prodit tilia, mater obit. 
Et miser, et felix, dolet et Isetatur, habetquo 

Vir caiisam fletus, laetitiajqne pater. 
Caro vendit ei patrem, jactura mariti, 

Desistit sponsus esse, lit mule pater. 
Maternam redimit et pensat filia mortem, 

Et quasi pro matre redditur ilia patri. 
Paulatim matrem t'uratur filia patri, 

Inmeraoremque facit conjugis esse virum. 
Totos aifectus in se trahit Alda paternos ; 

Hpec sibi pro matris nomine, nomen habet. 
Quo studio, quanto natura labore creavit 

Aldam, testatur et docet oris bonos. 
Alba caro, nivibusque similisqire rosis color esset. 

Si non ilia nives \'inceret, ille rosas. 
Virginis in facie rosa lilia pingit et ardet, 

Albet et in teneris purpura nixque genis. 
Apta supercilii flexura coronat ocellos. 

Qui qusedam risus signa notasque gerunt. 
Aurum mentitur coma, basia forma labrorum 

Invitat, tenei'is assimilata rosis. 
Quae castigatus tumor egorit arte studentis, 

Naturse ut possint basia plena capi. 
Hanc pater a cunis custos devotus ab omni 

Affectu prohibet collociuioquc viri., 
Pingit et incclat montem illius, atque figurat 

Moribus ornatis sollicitudo patris. 
Inprimit in tcncra matronam virgine, stringit 

Annos matura sub gravitate leves. 


Foedere coacordi discordia jungit, aruicat 

Oppositum opposite conciliatque suo. 
Conveniiint fragili rigor in sexu, gravitasque 

In teneris annis, cumque pudore pudor. 
Aara patitur, nee lege sua permittitur uti 

^tas, nee eurrit legibus ipsa suis. 
IMiratur socium iieri sibi forma pudorem, 

Seque %'igere stupet in muliere rigor. 
Jam matura toris plenis adoleverat annis, 

Nee prseter patrem viderat Alda virum. 
Sed lieet inviderant tant?e speetaeula formae 

Lnminibus populi causa timorque patris. 
Fama tamen ullis elaustris obnoxia, elaudi 

Aldam non patitur, clausa fit Alda licet. 
Aldte fama sonat populi totius in ore ; 

Alda fit in populo fabula, vera tamen. 
Forma quidem superat famam, cum mira loquatur, 

Vincitur, et veris non valet sequa loqui. 
Sollicitant Pirrum tanta miracula formae : 

Aldae non inpar sanguine Pirrus erat. 
-^quat eos aetas et par possessio patrum ; 

Sed mens dispar erat, dispar utrique parens. 
Auditu capitur, et e?eco carpitur igne 

Pirrus, et ignorat quid male sanus amet. 
Ignorat quid amat ; sed amat pro virgine famam. 

Sic amat ut potius non amat, immo fiu*it. 
Pirro ser\^is erat, et nomen Spurius illi ; 

Nee deerat talis nominis omen ei. 
Velleris instar erat scabie conereta tenaei 

C»saries, intus tota capillus erat. 
Et pieturatae ealigse mentita eolorem 

Scribitur assiduo tibia rubra foeo. 
Deturpant oeulos frontis sub valle sepultos 

Silva supercilii eontinuusque sopor. 
Nasus caprizans quasi quodam vulnere fractus, 

^quatusque genis absque tumore sedet. 
Os simul in labiis in latum surgit, liiatu 

Amplo, seque retro flectit, agitque supra, 
ilorbidat et la?dit auras a nare vaporans 

Pejor quam partis inferioris odor. 
Tenclitur in ventrem longe post terga relictis 

Paribus, bunc sequitur lentus, casque trahit. 


Venter prrecedit, naresque sequuntur euntem ; 

Sic sequitur corpus, et prseit ipse snum. 
Nil poterat ventris satiare capacis abyssuni, 

Et Bacclii et Ccreris exitiale chaos. 
Jambicat incedens, crebrosque ingi-essibus ejus 

Longa facit jambum tibia juncta brevi. 
Accumulata palus hesternse hodierna paludi 

Calciat, et contra frigora munit eum. 
Ejus opem Pirrus implorat, eique doloris 

Insinuat causam materiamque sui, 
Spurius hfcc secum, " Vigila, bone Jupiter, iste 

Ut sic in longum sit cerebrosus age. 
Non sine furtiva clavi mihi cuncta patebunt ; 

Nunc saltern Spurius poterit esse satur. 
Nunc opus arte nova tibi, Spuri, discute : Spun, 

Discute qua; stoniacho grata sit esca tuo. 
Nunc redimenda tibi jejunia, te quibus olim 

Affecit domini parca crumena tui. 
Pone metum, Pirre : vigilo tibi." Spurius inquit, 

" Effectum votis associabo tuis. 
Auditore carens docili doctrina magistri 

Ingi-ata et sterili semina perdit humo. 
Par idemque mca? labor artis erit, nisi tota 

Instes consilio credulitate meo." 
" Praecipe," Pirrus ait, " quia sum parcre paratus ; 

Pendeo de jiissu consilioque tuo." 
LiBtus ad hsec servus, " Nosti, puer optime, nosti, 

Scisque quod ipsa etiam numina munus amant. 
Quisquis conciliat sibi numina niimere, surdos 

Non habet immo leves in sua vota deos, 
Venalemque Jovis qm non conduxerit aurem. 

In vacuum vacuus supplicat ille Jovi. 
Ante Jovem causas inhonestas munus honestat, 

Absolvitque reos, innocuosque ligat. 
Venditur ante Jovem sceleris pietatis imago, 

Empta vestitur sub pietate scelus. 
Jam nihil a superis gi-atis datur, omnia magno 

Constant, magna breve muuera mimus emunt. 
Templa locant etiam superi sua, pontificatum 

Vendit pontifici Jupiter ipse suo. 
Gratia summorum merx est, nam gratia gi-atis 
Non datur, banc solus prodigus omptor habct. 


Venditur introitus templi, prohibetque saeerdos 

Ante Jovem vacuas niunere feri'e manus. 
Dat nemo gi'atis, quia gratis nemo recepit ; 

Vendit quisque quia vendidit alter ei. 
Gratia scortatur prostans, turpique reducta 

Sub pretio, emptores devovet ipsa suos. 
Omnibus, ut breviter loquar, omnia vendit habendi 

Imperiosus amor, omnia munus emit. 
Miraris quorsum tendat digi-essio nostri 

Sermonis, videor currere prapter iter. 
Accipe quo tendat, vel quid velit ambitus iste 

Sermonis, nee enim deest sua causa sibi. 
Nam sicut nequeunt sine munere numina flecti, 

Sic sine muneribus nulla puella capi. 
Exeniplumque mali dociles imitantur, amorque 

Muneris, ut vendit csetera, vendit eas. 
Non genus aut formam moresve requirit amantis 

Femina, de pretio est qua?stio prima suo. 
Non dantem sed munus amat, mentitur amorem 

Ex dono, quantum donat amatur amans. 
Hinc Spurcje vilesco mese, quia jam spoliato 

"Vendere quam possit est toga nulla mihi. 
Eac igitur mittas Aldae quod fascinet ejus 

Fureturque animum, concilietque tibi. 
Primitiasque tui pastillum sumat amoris ; 

Omen habet, poterit talibus Alda capi. 
Verborum includas quccdam tormenta, novosquo 

Ignes a nostris sumpserit ilia cibis. 
Prodigus in primo sis munere, deque futuro 

Spem faciant illi munera prima bonam. 
Sic tibi tunc fuerit geminis astricta catenis, 

Muneribusque tuis, carminibusque meis. 
Non est laudandus vel amandus avarus amator ; 

Prodigus esto." " Nihil est mihi," Pirrus ait. 
Spurius, " Hjec novi, novi, puer optime, novi, 

Te patris improbitas non sinit esse probum. 
Austeri et duri senis inclementia nostri 

Proh pudor ! in puero te facit esse senem. 
Lude, satisfacias annis, operosus amator, 

Nee senis invigiles moribus ante senem. 
Cum nihil in loculis tibi sit, cum plena laborat 

Archa patris, patre di\ite natus eget. 


Falle seiiem, fiat tibi clavis adultera, Pirrus 

Sic," ait, " et lociilos sarcinat arte suos." 
Spurius accepto pastillum prasparat are. 

Ipse sibi doctor, ipse minister erat. 
Ill conum prius erigitiir, descendere tandoin 

Cogitur in latum pasta, premente manu. 
rigitur in medio massae maims, altera circum 

Ducit, et extendit attenuatque globum. 
Unditpe continuus paries ascendit, in amplos 

Extendit ventrcm postea massa sinus. 
Sedulus insudat operi, vasisque capacis 

Instar formarat figulus ille novus. 
Dissecat in partes piillos, carnisque suillse 

Mixtura injjinguat et quasi nutrit eos. 
Carnibus ista caj)ax impletur machina, digno 

Ordine, servatur omnibus ordo suus. 
Instrue, prima piper dat fuiidamenta, sequuiitiir 

Carnes, ille sacro pulvcre spargit eas. 
Est super expassa pro regimine crusta, corouat 

Crusta superficiem tortilis atque ligat. 
Spurius abscedit, Pirro mittente salutes 

Aldae non modicas, iniiumerasque preces. 
Spurius hsec secuni, " Spuri, genialis agatur 

Qua tibi spe melius accidit ista dies: 
Nil ego pastilli nisi crustula sola comedi, 
Coenaque pastillus nunc inihi totus erit. 
Crustula sunt semper mea portio ; cur ? quia nostii 

Dcntibus emeriti sunt inimica senis. 
Ista mihi luctata diu, tamen ante reliquit, 

Conterat ut dentes hac herns arte meos. 
Amodo parco meis ego dentibus, atque terenda 

Ulis pastilli viscera sola dabo. 
Iste renodabit, iste integrabit araorem 

Spurcffi pastillus, restituetque tibi. 
Vultu suscipiar hilari, quem bursa coegit 

Excludi, faciens aera plena plicam." 
Plebis in egestu quo vilior angulus urbis, 

Spurcse quassa domus tota ruina sedet. 
Introitum crates spinis crinita tuetur, 

Tota tribus pendet restibus ista domus. 
Spurca domi sola residet, vilosaqiie cruda 

Cum sale pannosi suminis exta vorat. 


Et fragmenta bibit in piiltes jam resoluta 

Hesterni juris atque aliunde dati. 
Spurius ingreditur, oculorura obliquat in ilium 

Fulmen, et aiTepta prosilit iUa colo. 
Ictibus inculcat ictus, " I, furcifer, exi !" 

Clamat, sed profert quae gerit ille sacra. 
Plaeat earn tanti sacri reverentia, friget 

Ira, reformatur gratia, lisque cadit. 
Quam circa conviva sedet solempnis uterque 

Mensa sibi est pedibus sellula fulta tribus. 
Spurius exhilarat furtivo prandia vino, 

Et sibi festinmi prseparat iUe ciphum. 
Tripliciter fractum triplex sutura renodat, 

Fecerat ista rudi %'inciUa sutor acu. 
Eilorum claudens vestigia, cannabe facta, 

Cera ligaturum sordida pixque Kgant. 
Surgitur a coena, congestum stramine pauco 

Sternit amatori Spurca cubile suo ; 
Quem super expandit multis attriverat aetas 

Pannum vubieribiis, et male squalor edax. 
Squalentem pannum detiirpat mxilta cicatrix, 

Totus sutura sive foramen erat. 
Defluit in partes, ^-ix pars cimi parte cohaeret, 

Vix patitur tractus putrida tela leves. 
Talis utrumque torus suscepit, saccus utrique 

Tegmen, sed nimium particulare datur. 
Abscondit tegmen breve particulariter ambos. 

Altera pars tegitm% altera nuda jacet. 
CoUigit in massam sese, talosque reflexos 

Xatibus adducit Spurca, genuque genis. 
Spurius indocilis flecti, quem sarcina ventris 

Tundit, nil tali proficit arte sibi. 
Dumque latus tegitur, alget male pes, laterique 

Supplicat, ut modicum conpatiatur ci; 
Mutuat a latere tegmen, sed dum latus alget 

Pes licet invitus tegmina reddit ei. 
Amborum lateri tenuis structiu-a ministrat 

Algorem pariter, duritiamque soli 
Inprimit, et scopulos tellus scopidosa sigillat 

In latere amborum, seque figurat ibi. 
Succurrit fratri le^'um latus, inque sinistram 

Donee dedoleat altera costa jacet. 


Games culmus arat in rugas, et quasi nata 

Sint ibi, sic claudit stramina fossa cutis. 
Stramen enim pannus, quern jam tletexuit a;tas, 

Nee beue castigat, nee cohibere potest. 
S^jurius in mane cristatus stramine surgit, 

Fit capiti totum praeda cubile suo. 
Hesterni cum parte tori discesserat hospcs 

Darapnosus, Pirrum convenit, inquit ei : 
" Quantis, Pirre, mihi cutis est attrita flagellis, 

Quot miser accepi verbera, quotque minas? 
Leno conpertus, male sum deprensus in ipso 

Crimine, nee nostros attigit ilia cibus : 
Suspiras alias nil profecturus in Alda." 

Dixerat, at Pirrum durius angit amor. 
Nidla suis votis blanditur spes, nee in ullo 

Succurrit ratio consiliumque sibi. 
In nulla puero spe respirante camino 

Admixtum est oleum lignaque sicca rogo. 
Quo plus cimcta suis videt adversantia votis, 

Acrius ignescit inproba pestis amor. 
Mente miser maceratur amans, macilentaque menti 

Respondet facies, et cutis ossa trabens. 
Huic soror est ; vultus est fratris in ore sororis, 

Totaque spectatur fratris in ore soror. 
Sic gerit in vultu fratrem soror, ille sororem, 

Ut solum sexus dividat inter eos. 
Jamque tamen non solus agit discrimina sexus, 

Immo qui pueri languet in ore color. 
Languet amans, nee languet amor, ne possit amoris 

Vis languere gravis, languor amantis agit. 
Suscipit augmentum furor a languore furentis, 

Crescit amor quo plus attenuatur amans. 
Instat ei lacrimis, instat prece sedula nutrix, 

Ut causam morbi detegat ille sibi. 
Vix lacrimis, vix blanditiis detorquet ab illo 

Quam, quare, quantum, quam male sanus aniat. 
Mentis ad arcbanum fugit, atque recolligit intus 

Se totam, et secum multa i-evohit anus. 
Dum bene foecundimi sollertia pectus anilis 

Discutit, occurrit quid sibi possit agi. 
Akte fida comes hseret et Pirri soroi", ilia 

Quae si non esset femina, Pin-us erat. 


Alda; tradiderat suus banc pater, ut schola morum 

Informaret cam moribus Alda suis. 
A thalamis Alda? vocat banc nutrix, (luasi quaedam 

Res secreta domi sit peragenda sibi. 
Vestes alternans illis, in fratre sororem 

Occulit, inque suo est condita fratre soror. 
Sic sub vcste maris mulierem masculat ilia, 

Et sub feminea feminat ipsa marem. 
Cuncta notat, fi-audemque suam non conperit ipsa, 

Fallitur ipsa suo psne magistra dolo. 
Pasne putat Pirrum fieri sine fraude puellam, 

Psene putat fraudem fraude carere suam. 
Qualiter et quare, quid agat, cur, quando loquatur, 

Quo^e modo puero sedula monstrat anus. 
Doctus abit, timet et sf)erat, dum mente futura 

Metitur, mixta vota timore tremunt. 
MoUit iter, gressus effeminat, inque minores 

Incessmii gressus temj)erat ille suum. 
Ad thalamos venit optatos, secretior Aldam 

Abscondit thalamus, interiorque domus. 
Emungeus in pensa colos, in fila rotundans 

Lanas, impregnant stamine pensa novo. 
Miratur socife reditum, qua causa moretur. 

Pro socia socium dans sibi Pirrus adest. 
Haesit in aspectu primo, quodamquc stupore 

Optati voltus numen adorat amans. 
Inmotis haeret ocubs suspensus, in ilia 

Contemplans, ab ea se revocare nequit. 
Eascinat, et cupidos spectantis inescat oceUos 

Vernans in tenero virginis ore decor. 
Paene recurrentes, indignantesque moveri, 

Invitos revocat denique Pirrus eos. 
Rem poterat virgo sensisse, sed adjuvat, atque 

Prosperat i2:>sa sui simplicitate dolum. 
Accedit Pirrus propius, \-ix dulcia differt 

Oscula, vixque virum dissimulare potest. 
Os ori propius infert, ut ab ore loquentis 

"Verba bibat, quociens incipit Alda loqui. 
Rem peragente loco, fraudi spondente favorem, 

Eventusque bonos tempore PiiTus ait : 
" Ne fateatur opus infidam me tibi fida, 

O comes, invideam si tibi scire meum. 


]3isce quod addiclici : mca quod mihi sedula nutrix 

Tradidit, hoc tecum participare volo. 
Quod doces non dissiraules narrare frequenter, 

Totaque non poteris dum moriere moi'i. 
Vivam servabis tua te post fata, tibique 

Ipsa tui magna parte superstes eris." 
Aldfle simplicitas docilem se spondet, eique 

Instat, pollicitum sohat ut ille suum. 
" Ne careant fructu dociunenti semina nostri, 

Totam conformes te mihi," Pirrus ait; 
" Quod faciam facias, et facta meis tua factis 

Succurrant, votis sint tua facta meis." 
Nodat in amplexus igitur, stringitque lacertos, 

Seque in femineo colKgit ille sinu. 
In nodum pariter collcctis Alda lacertis 

A coUo Pirri nobile pendet onus. 
Qualia, quotve dedit, tot, talia suscipit ille 

Oscula, lascivit ille, nee ilia minus. 
Virgineum si dente (piasi prodente labellum 

Attingit, morsum suscipit ilia parem. 
Ebibit alterius alter fugitque labellum, 

Mutua luxuriant oscula lege pari. 
Ludit, et alterius peregrina vagatur in ore, 

Alternatque suos utraque lingua lares. 
Lsetior intranti peregrinae assurgit amicae, 

Inque suos trahit banc hospita lingua lares. 
Dum quodam applausu sibi coUuctantur amico 

Amplexu, linguam lingua ligata ligat. 
Sumpta satis Pirrus post oscula, csetera sumit; 

Defloratus abit virginitatis honor. 
Crebos in fine salientis senserat Alda 

Virgse singultus, singula quasque notat ; 
Inque voluptatem Veneris I'esoluta volutat 

Secum, quid sit ea cauda vel ille tumor; 
Unde voluptatis sit in illo tanta rigore 

Gratia, dum secum discutit, inquit ita: 
" Quondam chara mihi, sed nunc charissinia, quondam 

Fida comes, sed nunc fida magistra mihi ; 
Obsetpiiis debebo tuis, (juod mortua vivam, 

Quodque mihi mea post fiita superstes ero. 
Quid tibi pro tantis diguum referam documcntis ? 

Par erit obsequiis gratia nulla tuis. 


Haec documenta precor iteres, iterata secundo 

Hserebunt animo firmius ilia meo. 
Si decies repetas, decies repetita placebunt ; 

Nil unquam potent gratius esse mihi. 
Instrumenta qui'ous tarn diilces utar in usus, 

Edoceas ubi sint iuvenienda mihi. 
Quid sit et unde, refer, tumor ingiiinis iste rigontis ; 

Cauda nescio quae sit operosa tibi." 
Concutit in risum tarn simplex qujestio Pirrum, 

Ludicra respondens tictaque Pirrus ait : 
" Accipe, fida comes, quid cauda sit ista vel undo, 

Quid sit et unde tumor inguinis iste mei. 
Cum tales multas venales exposuisset 

Caudas uuper in hac institor urbe novus, 
In fora colligitur urbs tota, lociunque puellce 

Stipant, prima novae mercis amore trahor. 
Inpar erat pretium pro ponderis inparitate, 

Magni magna, minor cauda minoris erat. 
Est minor empta mihi, quoniam minus aeris habebam, 

Sedula servitiis institit ilia tuis ; 
Fecit quae potuit, sed si dimensio major 

Esset ei, poterat plus placuisse tibi. 
Tenditur in tumidum si forte superba tumorem 

Exit, et a nobis paene refiilsa fugit. 
Promptaque luctari sociam luctaminis ambit. 

Quod tecum lusit hoc sibi lucta fiut. 
Post crebros igitur ictus, sudataque midtum 

Praalia, resudat hausta labore suo. 
Tunc patiter quaedam fastidia, cumque trcmore 

Vietrici solvit digna tributa suae. 
Tunc sedat iUe tumor, pendet rigor ante superbus, 

Inque suos languet cauda redacta sinus." 
Dixerat, in gemitum pectus trahit Alda, loquentis 

Vocibus innectit, continuatque suas : 
" Ventri parca nimis, pauper feliciter esses 

Si tua caudarum maxima cauda foret." 
Jocundos Veneris jam continuarat in usus 

Septem cum totidem noctibus ille dies. 
Festivum spondet reditum, ne tristia laetis 

Succedant, blandis aspera; Pirrus abit. 
Quaedam victoris praefert insignia, quodam 

Luxuriat fastu frons hilarata novo. 


In facie ridet ammus, frontemque serenans 

In voltu poterat mens hilarata Icgi. 
Colligit in faciem mentem, casusque sociindos, 

Arrisisse doUs Iteta triumphat anus. 
Jam soror exuerat fratrem, fraterque sororeiii ; 

Nee jam frater erat ilia, nee ille soi'or. 
Surgit et in crimen Aldae jam crescit apertnni 

Venter, in insolitnm viscera tendit onus. 
Ipsa sui ridet surgentia crimina ventris, 

Nee vitium vitio credit iuesse suo. 
Vera patris credens mendacia, dum pater illi 

Objicit attactus colloquiumque viri, 
Se nunquam novisse \'irum vel nomine solo 

Asserit, et fallit ilia, sed absque dolo. 
Veraque non vera veraciter asserit esse, 

Salvaturque sua simplicitate dolus. 
Sic neuter mendax fit simplicitate magistra, 

Quamvis affirmat ille quod ilia negat. 
Ille suo fructu non respondente labori. 

Sic secum loquitm* conqueriturque sibi: 
" Quis prohibere potest pelagus ne fluctuet ? ignis 

Ne caleat ? studio fallitur ille siio. 
Stultius iiisanit qiu feminea; levitatis 

Posse putat motum sub gravitate tegi. 
Nee later absque luto, nee serpens absque veneno 

Ullus erit, nee mel absque sapore suo. 
Nee vitium commune poterit dediscere sexus 

Femineus, nee erit femina casta diu. 
Non est ulterius socianda puella pueUis, 

Fabricat ipsa sibi de muliere marem. 
Exemplum super hoc cunetis memorabile, nostra; 

Virginis imple\'it mascula virgo sinus. 
Nescio quis mulier, vel quas vir, quodve neutrum 

Fit mihi, sen genera nescio, sive gener. 
Nee generum expectans mihi sexu de muliebri, 

Non expectato volnus ab hoste tuli." 
Singula fama loquax excepit ab ore loquentis, 

Infundens bibulis auribus urbis ea. 
Inpetit et falsis inhonestat fama sororem 

Pirri criminibus, semivirumque vocat. 
Errorem faiuje Pirrus falsique sorori 

Criminis ascriptam senserat esse notam. 

208 ArPENDix. 

Ergo modum fraudis retegit, nomcnque sororis 
Integrat, in famam restituitqiie bonam. 

Acta placent, culpaque sua laudatiir uterque, 
Et decpptoris sponsa fit Alda sui. 



CoNQUERiTUR sterilcm per niultos Flavins Affram 

Annos, ct medicas consulit artis opem. 
Inqiiirens medicns an sit vitium mulieris, 

Ex vitio potius judicat esse ^iri. 
Tsedia conjngii vir devovet, adque mariti 

Fastidit nomcn, dum nequit esse pater. 
Desperans pro! em peregre pavit ire, sed ipsa 

Nocte suae novit conjugis ille suum. 
Foecundatur ager humanae messis in ilia, 

Sic peregre gravida conjuge sponsus abit. 
Igne novo novics cum jam se luna novasset. 

In lucem prodit patris imago puer. 
Haec magis accedit votis et gatidia matris, 

Dupplicat in nato forma renata patrem. 
Sic puer huic relcvat absentis damna mariti, 

Quod puerum cernens nescit abesse vimmi. 
Annus erat, ^ir adcst, conjunx accurrit, eique 

Ostendit puerum ; vir negat esse suum 
Uxorem sponsus accusat, et incutit illi 

Crimen adulterii juraque fracta tori. 
Rhetoricos florcs et ementia verba favorem 

Eligit, unde queat judicis auris emi. 
Conjugii quasi non (juierit divortia qua>rit, 

Et quasi nolit idem quod cupit arte facit. 
Et licet accuset vultus, tamen arte magistra 

Non accusantis immo querentis erat. 
Alta sed arte traliit suspiria, verbaque vultu 

Adjuvat, ct fictis fletibus inquit ita: 


" Sortis ego miserag, truncus non utilis, arbor 

Arida, danmatse conditionis homo. 
Invideo fatear vobis ego prole beatis, 

Qui prolis potui nuUius esse pater. 
Vobis est lieitum post fimera vivere, Wvus 

Est in prole sua post sua fiita pater. 
Non obit, aut certe non totus, pars bona cvijus 

In pueris superest post sua fata suis. 
Aut raea me sterilis damnat natura, patrisque 

Dulce nimis nomen invidet ilia mihi. 
Quondam quod conjunx foret infoeeunda querebar, 

Ex vitio medicus hoc ait esse meo. 
Judicium medici probat experientia, tanto 

Cur ea non peperit tempore causa fui. 
Nam tandem nostro sterUem sub nomine nostrum 

Excoluit melius alter arator agi'um. 
Qui melius foderet banc qusesiit, et meliorem 

Ut res ipsa probat repperit Affra marem. 
Exieram peregre, thalamis acccssit adulter 

Nostris, sum factus hoc generante pater, 
nine peperit, nostro sic messuit alter in agro, 

Quam sterili sidco me coluisse queror. 
Me tamen ansa nimis damnati nominis uxor 

Damnatae prolis asserit esse patrem. 
Ad scelus banc animat scelerum longissimus usus, 

Et nisi plus noceat non putat esse nocens. 
Non satis est \iolasse torum, sed ut acrius urat 

Privignum patrem me scelerata vocat. 
O utinam credam felicia somnia, dum se 

Somniat esse patrem qui pater esse nequit. 
Fallitm' utiliter qiu sic feliciter errat, 

Quique non potuit esse fuisse putat. 
Nescio quid veUt ha;c moliri, quid sibi qucrat, 

Fraudis inexhaustae femina fonsque maU. 
Vult ut conjugii solvatur copula nostri, 

Felix mutato sponsa futura ■siro. 
Hanc ad vota viam putat invenisse, probando 

Se matrem, nee me posse fuisse patrem. 
Sic accusai'i quserebat, si tacuissem 

In jus ipse mihi mox rapiendus eram. 



Accusans gravis accusator ego vice versa, 
Et reclit in nostrum nostra sagitta latus. 
Hoc unum date, censores, ne prolis alumnum 

Ignota vester me rigor esse sinat." 
Finierat, totus favor inclinatur ad ilium 

Judicis, in popiilo non leve murmur erat ; 
Unda fremit vulgi, " Moriatur adultera!" clamant 

Omnes, cunctorum vox " Moriatur!" erat. 
Erigitur mulier, puerum producit, eumque 

In medio statuens, pauca locuta fuit : 
" Vultus," ait "pueri misera pro matre loquatur, 

Quseraturque suus ejus in ore pater. 
In pueri vultu patrem rogo quserite, patrem 

Mentiri ^^xltus nesciet iste suum. 
Hie viiltus agnosce tuos, dulcissime conjimx, 

Nee te pone tui diffiteare patrem." 
Ambos quisque notat, puerum prius, inde parentem 

Jam dubius pueri de patre nullus erat. 
In puero patrem miratur quisque renatum, 
Cum sic in puero splendet imago patris. 
Totius populi favor in partem mulieris 

Cedit, eamque negat criminis esse ream. 
Sic vidtus patris in puero pro matre perorat, 

Et quasi projudex inter utrumque sedet. 
Cognitus in puero pater est, dictante recepit 
Justitia sponsum sponsa puerque patrem. 
Insatiata viri nondum tamen ira quiescit, 
Sed magis iUa magis instimulata furit. 
Acrius ignescit cum plus dilata \'idetur 
Ultio, cum poente longior esse mora ; 
Dumque palam timet internimi spirare dolorem. 

In sese gravius ira recursa fuit. 
Inpatiensque moras donee sibi sit satis actum, 

Aptum vindictae repperit ira modum. 
Est maris in medio scabrosis horrida saxis 

Insula, quae solis est habitata feris ; 
Ergo satisfaciens irse cum conjuge natum 

Furtim praedicto destinat ille loco. 
Inter mille metus miserandus ab ubere pendet 

Materno miserae sarcina blanda puer. 
Hunc stricto complexa sinu nee jimgere cessat 
Oscula, nee solitis pacificare minis. 


Interdicit ei nulliis timor osculu nati, 

Sed diim plus raetuit plus repetuntur ei. 
Jam septem jejuna dies compleverat Affra, 

Afficit hanc pestis perniciosa fames. 
Pallor in ore sedet, jam prorumpentia paene 

Sicca rigens macies vix tenet ossa cutis. 
Ubera dependunt, sed jam non ubera marcent, 

Fluxa pelle natant, nee nisi pellis erant. 
Suggitur a puero non lac sed sanguis in illis, 

Qui tamen in toto corpore rarus erat. 
Non jam lacte puer sed crudo sanguine vivit, 

Jam neque quod suggat lac neque sanguis erat. 
Afficitur pariter pariterque laborat uterque, 

Cum puero genitrix, cum genitrice puer. 
Continuus pueri vagitus viscera matris 

Concutit, et cogit hanc ita Hendo queri : 
" Quid faciam tibi, me miseram! dulcissima proles, 

Fidus meae sortis exiliique comes ? 
Feci quod potui, nostro te sanguine pavi, 

Dum mihi quem posses suggere sanguis erat. 
Ipsa parata tibi fucram cibus, atque paratos 

Hac de carne tibi, nate, datura cibos. 
Carne mea functura fui quam sanguine fovi, 

Sed jam fata vocant me properata fame. 
Cui te nutrici, proles miseranda, relinquam ? 

Quamve tuo pasces sanguine, nate, feram ? 
fera, plusque fera, quas tam teneras violabit 

Artus, inmergens viscera nostra suis, 
Nutrivi, fera te denutriet, fedificavi, 

Diruet, et tumulum se dabit ipsa tibi. 
Si tibi sit melius in viscera nostra reverti, 

In loca nota tibi viscera nostra redi. 
Ne sis praeda feris notis absconderc clausti'is, 

En tua visceribus viscera conde meis. 
Magnus hie affectus, opus hoc magnae pietatis ; 

Nee superest quicquam quod tibi majus agam. 
Cum tamen haec pietas plus qualibet inpietate, 

Ha3C meritum pietas inpietatis habet ; 
Dum pia plus qussro fieri, plus inpia fio, 

Et mea me pietas non sinit esse piam. 



Est mihi plus oclio, quia plus amo, plus quia prosum 

Plus noceo, fcra ne te voret ipsa voro. 
Morsibus eripio, fill, tua membra ferarum 

Morsibus, hrec eadem menbra reserve meis. 
Matrem dedidici, quia plus quam mater ama^d ; 

Mater eram, fera sum facta superque feram. 
Nate, timenda tibi fuerat minus ira lesenae, 

Matris amore foret mitior ira ferae. 
Principium vitje tibi \ascera, nate, dederunt, 

Et ntjE finem viscera nostra dabunt. 
Hie accepisti quam depositurus ibidem 

Des vitam, pa^d te, modo redde vicem. 
Credita redde mihi cum fa?nore, sanguine pavi 

Te nostro, pascar carnibus ipsa tui. 
Ista caro de came mea, de sanguine sanguis, 

Hoe corpus pars est corporis ima mei. 
Hfec tua sumta caro nostra de carne fvdsset, 

Non ita nostra foret attenuata fame. 
Quicquid es, hoc totum mihi sum furata, meique 

Corporis est, et habent hoc mea membra minus. 
Solve mihi quod habes nostro de corpore, membris 

Quae sua' debuerant esse repende meis." 
Dixit, et avertat vultus oculusque videre 

Hoc non sustinuit quie fuit ausa manus. 
Compatitur ^ailtus puero facinusque perhorret, 

Nescio maternae quid pietatis habens. 
Interimit puerum, seseque audacior ipsa. 

Ipsa suum non est ausa videre scelus. 
Ergo parens de prole cibos oblita parentem 

Prajparat, et matri filius csca datur. 
Sola manus toto de corpore restat, amatur 

Matri pro toto corpore sola manus. 
Pro toto pars diligitur, ne prole careret, 

Diligit Affi'a manum quam \'ice prolis habet. 
Pro puero complexa manum dum litus oberrat, 

Haut procul inde videt applicuisse ratem. 
Exilii causas nautis quterentibus Aflfira 

Reddit, et banc patrio restituere solo. 
FlaHus in causam trahitur, nihil ante locuta 

Exsanguem pueri protulit AiiPra manum. 

APPEiNDIX. 21 3 

Incumbit manui miserabilis, et super illam 

Osciila multiplicat, dat repetitque data. 
Ingeminat " fiU, fili, didcissime fill : " 

Sineopat abriipte ctttera verba dolor. 
Ergo novum ilendi gratis ad spoctacula dcxtrac 

Semeso populus prodigiosa stupet. (sic) 
Expectant quasi dicturam mirabile quicquam, 

Et ne detferret ilia, referre rogant. 
Vix tandem sic orsa fuit, " Tuus, optime conjunx, 

Se tibi priBsentat filius, ecce manus. 
Csetera si quaeris, ego csetera membra voraid, 

Parsque reservatur ista voranda tibi. 
In commime fuit noster, pars altera matris, 

Altera pars pueri debuit esset patris. 
Ecce tua ! advertas hue lumina, ciu* ita vuitum 

Avertis ? non est hie nisi sola manus. 
Non est hie vultus tua quam vesti\it imago, 

Quique suum rursus te probat esse patrem." 
Sic ea prosequitur facinusque doliunque mariti, 

Atque sui sceleris exiliique modum. 
Ai'bitrio populi damnatur Elanus, Ali'ram 

Hoc probat, ille negat promeruisse necem. 
Jam popido jam judicibus miserantibus Aflraui, 

Surgit et exclamat se meriusse necem. 
" Mortem promerui, dura;que necis novitate 

Est novitas sceleris percutienda mei. 
Materni socius erat exilii, nequam matrem 

Filius in matre repperit, immo feram. 
Ergo difFertis tormenta, morique volenti 

Parcitis, indignor vivere digna mori. 
Vos male seducit pietas, vestrumque rigorem 

Sic enervatum turpiter esse queror. 
Est pietas puuire scelus, scelus at scelerato 

Parcere, nil pietas hasc pietatis habet. 
Esca datus matri, non exorat pietatem 

Inpendi matri iilius, immo crucem. 
Si mihi parcatis, non ipsa tamen mihi parcam, 

Ultrix extitero criminis ipsa mei. 
Hsec matrem perimet quae natum dcxtra percmit, 

Quaque manu cccidit filius ipsa cadam. 


Exilii fuit ille mihi comes, et comes illi 
Mortis ero, meritam pro vice reddo vicem. 

Vitam pro vita, mortem pro morte rependo, 
Et pueri mortem vindico morte mea. 

Hae redimo pietate meum scelus inpia facta, 
Nati morte mei sum pia morte mea." 


J. p. 1. MS. Corp. Chr, Coll. Cambridge, No. 633.— A 
brief story, identical with the one given here, is found in the 
common printed Gesta Romanorum, cap. cxi. 

" Qiiidam nobilis quandam vaccam candidam liabuit, quam niultiim 
dilexit propter duo : piinio, quia Candida erat, secundo, quia in dandolac 
abundavit. Nobilis ille prae nimio amore ordinavit quod vacca duo 
cornua aurea haberet, et intra se cogitavat cui posset vaccam ad custodi- 
endum dimittere. Erit eniin tuuc teuiporis quidam homo nomine Argus, 
qui verax in omnibus erat, et centum oculos babebat. Nobilis iste 
nuncium ad Argura misit, ut sine dUatione ulterior! ad eum veniret. 
Qui cum venisset, ait ei, ' Vaccam ineam cum cornibus aureis turn cus- 
todise committo, et si bene custodieris, te ad magnas divitias promovebo : 
si vero cornua fuerint ablata, morte morieris." Argus vero vaccam cum 
cornibus recepit, et secura duxit ; singulis diebus cum ea ad pascua per- 
rexit et diligenter custodivit, et de nocte earn ad domum reduxit. Erat 
quidara homo cupidus, nomine Mercurius, subtilis valde in arte musicali, 
qui miro modo vaccam habere cupiebat. Saepe ad Argum veuit, ut 
prece vel pretio cornua ab eo obtineret. Argus, tenens in manibus bacu- 
lum pastoralem, emn in terra fixit, et ait baculo in persona domini sui, 
' Tu es dominus meus ; nocte ista ad castrum tuum veniam : tu dicis 
mihi " Ubi est vacca cum cornibus?" ego respondeo, " Ecce vacca sine 
cornibus, me enim dormiente latro quidam cornua abstulit;" tu dicis, 
" O miser ! nonne centum oculos babes ? quomodo erat quod omnes 
dormierent, et latro cornua abstulit? hoc est mendacium :" et sic ero 
filius mortis ; si dicam, " vendidi," filius mortis ero domino meo.' De- 
inde ait Mercurio, ' Perge viam tuam, quia nihil obtinebis.' Mercurius 
recessit; altera die cum arte musicali et suo instrumento venit. Qui 
cum venisset, incepit cum Argo more hystrionico fabulas diccre, et pie- 
rumque cantare, quoiisque duo oculi Argi inceperunt dormire. Dcinde 

216 NOTES. 

ad cantuiu illius duo alii ociili dormitaveriiut ; et sic deinccps donee 
uiiiversi soiimium caperent. Quod cemens Mercurius, caput Argi am- 
puta^it, et vaccam cum comibus aureis rapuit." 

The Cambridge MS. is, I am told, of the thirteenth century, 
and therefore the stoiy of Maurus the neatherd, is older than 
the compilation of the Gesta Eomanonun. The name Maurus 
may be itself a corruption of Art/us. The copy from which I 
have printed this tale, was given me by Mr. Halliwell: the 
manuscript appears to be fiUl of errors of the original scribe. 

II. p. 6. MS. Harl. No. 463, fol. 1, vo- MS. Arundel, 
No. 506, fol. 4, ro- 

III. p. 7. MS. Harl. No. 463, fol. 2, r^- MS. Harl. No. 2851, 
(not foliated). — The subject of this story is similar to that of 
another tale in the present volume. No. Ixxviii, p. 71. Fatal 
influences to which children were supposed to be subject from 
their birth to a certain age, fonn an incident of no unfrequent 
occm-rence in the fictions of the middle ages, as well as in the 
tairy tales of a later period. The origin of this notit)n was 
probably oriental. 

IV. p. 8. MS. Harl. No. 463, fol. 1, vo — The subject of 
this story has also somewhat of an oriental character. Tales 
of princes who went among the lower classes of theii* subjects 
in disguise, are found in the Arabian writers. 

V. J). 9. MS. Harl. No. 463, fol. 3, vo- 

VI. p. 9. MS. Harl. No. 463, fol. 7, v". MS. Reg. 7 
E. IV, fol. 165, vo- (Jo. Bromyard, Sum. Pra;d. tit. Executores.) 
— Tn the latter MS. the French proverb is given as follows, — 

" Fetele court, que il ne croite 
Que jeo ai grant cliemiii a aller." 

VII. p. 10. MS. Harl. No. 463, fol. 8. MS. Addit. No. 1 1,579, 
fol. 119, ro- MS. Harl. No. 219, fol. 15, v" — This beautiful 

NOTES. 217 

apologue is of frequent occurrence in old MSS., and differs 
considerably in different copies. It is found in the Gesta 
Komanorum, cap. Ixxx. It appears in French verse in Meon's 
Nouveau Kecueil de Fabliaux et Contes, torn, ii, p. 216, De 
I'ermite qui sacompaigna d Vange. The reader will also 
recognise it as the subject of Parnell's poem of The Hermit. 

VIII. 1). 12. MS. Harl. No. 463, fol. 18.— This stoiy ap- 
pears among the Facetiae of Poggius, torn, i, p. 68 (of the 
London Edit. 1798), Per<macia«iM/«'6r».9, from whence it has 
been taken into many modern jest-books. In the notes to 
Poggius, tom. ii, p. 50, will be found references to older 
Italian writers of the same class, among whom also it was a 

IX. p. 13. MS. Harl. No. 463, fol. 18.— This story isfoimd 
in French verse among the Fables of Marie de France, Fab. 
xcv, and in a fabliau in the collection of Meon, tom. i, p. 289, 
Do pre tondu. It occurs in several collections of facetia) and 
jests of the sixteenth century. See, for indications, Legrand 
d'Aussy, Fabliaux, iS:c., tom. iii, p. 185. 

X. p. 13. MS. Harl. No. 463, fol. 18, r^ — This stoiy is 
also found in Marie de France, Fab. xcvi, as well as in the 
Instructions du Chevalier de la Tour a ses lilies. It was 
popidar among the Italians, and the later jesters, and forms 
one of the Facetias of Poggius, tom. i, p. 69, in the note to 
which (tom. ii, p. 53-()0), will be found numerous indications 
of other imitations. Lastly, Lafontaine has adopted tJie story 
as one of his fables, lib. iii, fab. 16. 

XI. y. 14. MS. Harl. No. 463, fol. 18, vo. 

xii. 2>- 15. MS. Harl. No. 463, fol. 18, vo- MS. Harl. 
No. 2851 (not ibliatcd.) — This tale apjjcars as the 37th novel 

218 NOTES. 

in the Cent Nouvelles Nouvelles, under the title of Le heniticr 
d'ordure. It is often repeated in the okl Italian and French 
stoiy-tellei-s : see Leroux de Lincy's edit, of the Cent Nouv. 
Nouv. torn, ii, p. 364. It is found in the Contes d'Eutrapel, 
chap, xii; and in Lafontaine, Contes, liv. ii, conte 10, On ne 
s'avise jamais de tout. 

xiH. p. 16. MS. Harl. No. 463, fol. 20, vo- MS. Harl. 
No. 2851. — This is one of the tales of Peter Alfonsi, Disciplina 
Clericalis, fab. xi, and is found in the Gesta Romanomm, 
cap. xxviii. A French fabliau on the same subject is aualised 
by Legrand d'Aussy, Fabliaux, <^c., torn, iv, p. 50. It is of 
Indian origin, and is found in the great collection entitled 
" Vrikat-Katha." It is found also in the Arabian tales of 
Sendabad and of the Seven Vizers, and in the Greek 
^vvTiirag. In one point the real meaning of the Indian 
stoiy, which depends on the Brahminic doctrine of the 
metempsychosis, is lost in the western forms: it is the soul 
of the woman, pretended to have been cruel to her suitor, 
which was stated to have migrated after her death into the 
body of a dog, and not the woman herself changed into that 
animal by sorcery. See Loiseleur Deslongchamps, Essai sur 
les Fables Indienues, pp. 106, 107. 

XIV. p. 16. MS. Harl. No. 463, fol. 20, vo.— A somewhat 
similar stoiy occurs among the fables of Marie, fab. xli, and 
in the Latin fables of Komulus, ap. Robert, Fables Inedites, 
torn, ii, p. 551. See also Legrand d'Aussy, torn, iv, p. 35. 

XV. p. 17. MS. Harl. No. 463, fol. 19, 1° — Another ver- 
sion of this story will be found fmther on, p. 43. 

XVI. p. 18. MS. Hail. No. 463, fol. 19, V- MS. Harl. 
No. 2316, fol. 58, 1° — This is a cmious instance of the satires 
upon the love of dress among our fair ancestors at this early 

NOTES. 219 

period. The outcry against the length of ladies' tails, was 
repeated with much warmth in later times. 

XVII. p. 18. MS. Harl. No. 463, fol. 20, ro- MS. Harl. 
No. 219, fol. 11, yo. 

XVIII. p. 20. MS. Hail. No. 463, fol. 20. MS. Arundel, 
No. 506, lol. 41, r'^- 

XIX. 2^- 21. MS. Harl. No. 403, fol. 22. MS. Arundel, 
No. 506, fol. 45, ro- MS. Keg. 7 E. iv, fol. 561, V- (Jo. 
Bromyard, tit. Sortilegium.) — This story relates to a singular 
article of the popular superstitions of the middle ages. See 
Grimm's Deutsche Mjthologie, pp. 594-597, and App. p. xxxix. 
The story is taken from Vincent of Beauvais. 

XX. p. 22. MS. Harl. No. 463, fol. 21. MS. Arundel, 
No. 506, fol. 44, yo — A stoiy, somewhat analogous to the 
present, occurs in the Cent Nouvelles Nouvelles, nouv. xxv, 
Forcee de gre, which is also found in Malespini, Ducento 
Novelle, part ii, nov. 56, and is repeated in the Moyen de 

XXI. p. 22. MS. Addit. No. 11,579, fol. 7, i-o- MS. Eeg. 
7 E. IV (Jo. Bromyard, tit. Filiatio). Sermoues Discipuli, 
tit. Blasphemia. — The first part of this tale bears some analogy 
to one in the Cent Nouvelles Nouvelles, nouv. li, Les vrais 
peres. The father's will, and the dispute relating to the in- 
heritance, resemble in some points the story of the liastard 
Falcoubridge in Shakespeare's King- John. 

XXII. p. 24. MS. Addit. No. 11,579, fol. 29, r" — There 
is a story resembling this in the Promptuarium Exemplomm, 
but without the English verses. 

XXIII. p. 24. MS. Harl. No. 2851 (not loliated).— This 
story is taken from Peter Alfonsi, Disc. Cler. fab. xxii. It is 
also found in the printed Gesta Romanorum, cap. cxxxvi. 

220 NOTES, 

XXIV. I). 26. MS. Harl. No. 2851 (not foliated). MS. Hail. 
No. 46.3, fol. 16, yo — This story is taken from Peter Alfonsi, 
Disc. Clei". fab. xxv. It appears to have beea veiy popular 
in the fourteenth and fifteenth centuries. It is alluded to in 
Lydgate's ballad of Jack Hare (Minor Poems, ed. Halliwell, 
p. 52). John of Bromyard (MS. Keg. 7 E. iv, fol. 45, vo-) 
says, — " Talium ergo amicitia est sicut servitium Mayimmdi, 
qui in mensa et in prosperitate domino suo diligenter serviebat, 
sed in bello et in adversitate fugiebat : sic isti se habent ad 
amicos." Legrand d'Aussy (tom. iv, p. 157), has analysed a 
metrical tale De Maimon. 

The incident of the excuse for not shutting the door, was 
repeated in recent times under a ditFerent fonn : an idle ser- 
vant pleaded as a reason for not cleaning his master's shoes, 
that he should have to clean them again the next morning, 
and was punished with the loss of his dinner, imder the pre- 
tence that he would be just as himgiy the day following if he 
had it. 

xxv. p. 27. MS. Harl. No. 2851 (not foliated). — The same 
stoiy is told a little differently in the Gesta Romanorum, c. cix. 
Another variation is printed in the Altdeutsche Blatter, vol. i, 
p. 75, which I think sufficiently curious to merit insertion 
here : — 

" Quidam in partibus de Winclielse sibi aggi'egavit pecuniam in cista, 
de qua nee sibi nee aliis voluit subvenire. Veniens igitur una die ut earn 
videret, ■iddit super earn quendam diabolum sedere nigerrimum, dicentem 
sibi, 'Recedere, uec est pecunia tua, sed Godewini fabri.' Quod ille au- 
diens, et nolens earn in alicujus commodum pervenire, cavavit magnum 
trunciun, ipsamque imposuit, reclusit, et in mare projecit. Quem quidem 
truncum marinse undsB ante ostium dicti Godewini, viri justi et innocen- 
tis, manentis in proxima ^illa, super litus in siccum projecerunt, circa 
vigilium Dominici Natalis. Exiens itaque idem Godwinus mane, invenit 
truncum projectum, multumque gavisus pro babendo foco in tanto festo, 
cum in domum suam traxit, et ad locum loci gaudens apposuit. Intrante 
itaque festi prasdicti vigilia, ignis trunco supponitiu', metallum iutro latens 

NOTES. 221 

liquescit, et exterius defiinditur. Quofl v-idens uxor dicti Godwini, ignem 
subtrahit, truncum iiiovet et abscondit. Sicqiie ut doniiuns prcedicta; 
pecuniae victura qusereret liostiatim, dictusque faber de paupere fieret 
inopinate dives, deviilgatur quia in vicinio quod miser ille pecuniam 
suam demersisset, cogitavit ergo uxor dicti Godmni quod eidem misero 
in aliquo cautius subveniret, cogitans dictam pecuniam fuisse suam, fecit 
uno die panem unum, et in eo xl. solidos abscondens dedit ei. Quern 
inibrtunatus ille accipiens piscatoribus super litus obviavit, panem eis 
pro uno denario vendidit, et recessit. Venientes itaque piscatores ad 
domum dicti Godwini, prout fuerunt assueti, dictum panem extrabunt et 
suis equis elargiri proponunt. Quern agnoscens domina domus, avenam 
pro eis dedit et eum recepit. Idemque miser finetenus pauper undique 

Tlie allusion to the yiile-log, in this version of the story, is 
curious. Douce, Illustrations of Shakespeare, i. 277, has 
pointed out a similarity between the tale, as told in the Gesta 
Romanomm, and some incidents in the Merchant of Venice. 

XXIV. p. 28. MS. Reg. 7 E. iv, fol. 45, y°- (J. Bromyard, 
tit. Amicitia). — The verses in English and French at the end 
of this stoiy, are taken from MS. Reg. 8 E. xvii, fol. 83, vo- 
which is considerably older than the time of John of Bromyard. 
In the latter, the English verses are somewhat different, and 
are accompanied with a Latin version, — 

" Wit tbis betel tlie smietb, 
And alle the worle thit vAie, 
That thevt the ungunde alle this thing, 
And goht him selve a beggyng. 

" Quod est interpretatum, 

" Cum isto malleo percutiatur, 
Et a toto mundo sciatur. 
Qui omnia sua ingrato dat, 
Et ipse post mendicat." 

The story and the verses appear to have been popular, and 
I am inclined to think they have some connection with (if 
they are not the foundation of) a superstition not yet forgotten , 

222 NOTES. 

which is thus told by Aubrey in his " Remains of Gentilism " 
(Thoms's Anecdotes and Traditions, p. 84), — 

" The Holy Mawlc, which they fancy was hung behind the church 
door, which when the father was sea?entie, the sonne might fetch to 
knock his father in the head, as effete and of no more use." 

In the MS. Reg. 8 E. xvii, immediately preceding the 
lines I have given in the text, are the following, which allude 
to the same stoiy, — 

" Chescun fet grant folye, 
Ke se deserite en sa vie, 
E ky per enricher soen enfant, 
Sei meimes fet mendiaunt. 
Meuz vaut que de vus aieut master, 
Ke vus de vos enfaunz mendier." 

XXVII. j>. 29. MS. Ai-undel, No. 52, fol. 113, vo. MS. 
Arundel, No. 506, fol. 46, yo- MS. Reg. 7 E. iv, fol. 550, yo- (Jo. 
Bromyard, tit. Servire). — This tale is found, somewhat differ- 
ing in form, in some modern collections, as, in the Facetieuses 
Nuicts du Seigneur Straparole, nuit i, nouv. 3, and in the 
Facetieux devis et plaisant contes, par le sieiu- du Moulinet, 
reprint by Techener, Paris, 1829, p. 88 It is of Indian 
origin ; and in its original form, as it is told in the Pantcha- 
tantra, we understand why the man gave away the animal 
when he was convinced that it was a dog, an animal considered 
unclean among the Brahmins. Three rogues meet a Brahmin 
cariying a goat which he has just bought for a sacrifice : one 
after another they tell him that it is a dog which he is carry- 
ing : and at last believing that his eyes are fascinated, and 
fearing to be polluted by touching an imclean animal, he 
abandons it to the thieves, who carry it away. The same 
stoiy, with some little variation in the details, is found in the 
Arabian collection entitled " Calila and Dimna," and other 
similar works ; and in the French collection entitled " Les 

NOTES. 223 

Mille et un quait-d'heure," by Gueulette, pretended to be of 
Tartar origin, Tale of the young calender. 

XXVIII. p. 30. MS. Arundel, No. 52, fol. 113, vo — I sup- 
pose the Baldwin mentioned here, was Baldwin archbishop of 
Canterbury, the preacher of the crusade in which Richard I. 
distinguished himself. He was abbot of Ford in Devonshire, 
previous to being bishop of Worcester, from which see he was 
promoted to the archbishopric of Canterbury in 1184. 

XXIX. p. 31. MS. Arundel, No. 506, fol. 54, r"- MS. 
Harl. No. 3216, fol. 6, vo — This tale is treated in French 
verse in M. Jubinal's Nouveau Recueil de Fabliaux, toni. i, 
p. 138, Le (let du povre chevalier. 

XXX. p. 33. MS. Harl. No. 2316, fol. 2. MS. Ai-undel, 
No. 506, fol. 44, vo. MS. Harl. No. 463, fol. 21, vo. John 
Bromyard, tit. Confessio. — The belief in persons being pos- 
sessed by devils, and being by them made to know secrets and 
to tell future events, was widely spread in the middle ages. 

XXXI. p. 34. MS. Harl. No. 2316, fol. 3. MS. Hai'l. No. 
3244 (not foliated). MS. Reg. 7 E. iv, fol. 309, vo. (Jo. 
Bromyard, tit. Maria). — This story is told in French verse in 
a poem in Meon's Nouv. Rec. de Fabliaux, torn, ii, p. 411, 
D'un vioine qui cnntrefist Vymage du deable, qui sen corou^a. 
It is the subject of Southey's ballad of The Pious Painter. 

xxxii. p. 35. From the Altdeutsche Blatter, vol. ii, p. 76. 

xxxiii. p. 35. Altdeutsche Blatter, vol. ii, p. 78. MS. 
Reg. 7 E. IV, fol. 332, i-o- (Jo. Bromyard, tit. Mors.)— John 
of Bromyard, in the place referred to, gives another story veiy 
similar to this. The same story has been told in English 
verse by Mrs. Thrale, under the title of The Three Warnings. 

224 NOTES. 

xsxiv. ji. 36. Altdeutsche Blatter, vol. ii, p. 81. — This 
story, told there of King William the Conqueror, is introduced 
into the Anonymous French metrical continuation of the 
Brut, printed in M. Michel's Chi'oniques Anglo-Normandes, 
torn, i, pp. 80-89. 

XXXV. p. 37. Altdeutsche Blatter, vol. ii, p. 76. 

XXXVI. p. 37. Altdeutsche Blatter, vol. ii, p. 76. — Stories 
of fau-y cups preserved in old fomilies, are not uncommon in 
legendary lore. Henry de Sanford was bishop of Rochester 
from 1227 to 1235. 

XXXVII. p. 38. From a MS. at Oxford. It is the earliest 
known reference to the name of the personage of the popiUar 
creed named Robin Goodfellow, here introduced as the house- 
hold goblin, the " lubber fiend." 

xxxviii. p. 38. MS. Harl. No. 2316, fol. 6.— A French 
metrical version of this tale will be found in Meon's Nouveau 
Recueil de Fabliaux, tom. ii, p. 314, De I'abeesse qui fu grosse. 

XXXIX. J)- 40. MS. Aiamdel, No. 506, fol. 41, r"- 

XL. p. 41. MS. Aianidel, No. 506, fol. 41, vo — A similar 
story of an advocate, turned monk, who was employed to pro- 
secute an unjust cause for the monasteiy to which he belonged, 
and lost it because he would not employ the professional tricks 
which belonged to his former calling, is given in the same 
page of the same MS. 

XLi. p. 42. MS. Ai-undel, No. 506, fol. 2, ro — It was a 
very old and widely spread superstition in Western Europe, 
that when a person first heard the cuckoo, if he counted the 
number of times it repeated its note, he woidd know the 
number of years he had to live. See Grimm's Deutsche My- 

NOTES. 225 

thologie, pp. 389-3}) 1. The present story is found in Caesarius 
of Heisterbach, v. 17. Another relating to the same subject, 
will be found in the present volume, p. 74. 

XLii. p. 42. MS. Arundel, No. 506, fol. 6, vo. MS. Reg-. 7 
E. IV, fol. 290, vo- (Jo. Bromj'ard, tit. Lovutio). 

XLII I. p. 43. MS. Arundel, No. 506, fol. 47, vo. MS. 
Addit. No. 11,579, fol. 89, r"- MS. Reg. 7 E. iv, fol. 258, 
vo- (Jo. Bromyard, tit. Judiees). Promptuarium Exemplorum, 
tit. Judex iniquus. — This story appears to have been extremely 
popular. It is found in French verse, Meon, Nouveau Rec. 
de Fabliaux, tom. i, p. 183, De la vieille qui oint la pahne au 
chevalier. It was also popular among the story-tellers of a 
later period, and occurs, among others, in the Moyen de 
Parvenir, ch. xviii. Other sources are indicated by Legrand 

xLiv. p. 43. MS. Arundel, No. 52, fol. 114, ro — This 
story, under a diflferent form, has been given before, p. 17. 

XLV. p. 43. MS. Harl. No. 219, fol. 12, i* — This tale is 
a curious illustration of the mode in which people in the 
middle ages looked upon the more celebrated of the ancient 
Latin poets. The first of the lines here quoted, is found in 
Ovid, Epist. xvi, 1, 98, — 

" Est virtus placitis abstinuisse bonis." 

The second is altered from Ep iv, 1. 133, — 

" .Tupiter esse pium statuit qiiodcuiKjue juvaret." 

xLvi. p. 44. MS. Arundel, No. 506, fol. 46, vo. MS. Reg. 
7 E. IV, fol. 394, 1-0. (Jo. Bromyard, tit. Ordo clericalii).— 
The proverbial verses here alluded to were, — 

" Hii sunt qni Psalmos corrumpunt neq niter almos : 
Jangler cnni jasper, lepar, galper qiioqiio, draggar, 

226 NOTES. 

Momeler, tbrskj'pper, forreynner, sic et overleper ; 
Fragmina verborum Tutivillus colligit horiun." 

For fiutlier illustration, see the Reliquiae Antiquse, vol. i, 
pp. 90, 257, and the notes to my edition of Piers Ploughman, 
p. 547. 

xLvii. p. 44. MS. Harl. No. 463, fol. 23, ro — The French 
poet Rutebeuf gave a metrical version of this story about the 
middle of the thirteenth centmy, under the title " Du secres- 
tain et de la famine au chevalier;" it is printed in Barbazan, 
torn, iv, p. 119, and in M. Jubinal's edition of the works of 
Rutebeuf, torn, i, p. 302. 

xLviii. p. 47. MS. Harl. No. 463, fol. 11, ro- MS. Reg. 
7 E. IV, fol. 459 (Jo. Bromyard, tit. Pwnitentia). — ^John of 
Bromyard gives the French words thus, " tro iard, bea Godard, 
i, nimis tarde apeiiiit os." The imperator Carolus here 
alluded to, was, I suppose, Charlemagne, though I am not 
aware that this anecdote occurs in any of the historians. 
The emperor was succeeded by his son Louis (Louis le 
Debonnaire), whose character answers to that of the Lodo- 
vicus of the stoiy. He had a son named Lothaire (Loerius), 
but none named Gobaud. 

XLix. p. 47. MS. Harl. No. 463, fol. 17, vo- 

L. p. 48. MS. Harl. No. 219, fol. 6, vo. MS. Addit. 
11,579, fol. 103, vo — John of Bromyard, tit. Ascendere, tells 
this story somewhat difl'erently. It also occurs in the printed 
Gesta Romanorum, cap. ci. 

LI. ^j. 49. MS. Addit. No, 11,579, fol. 97, vo- MS. 
Arundel, No. 292, fol. 13, r° — This is one of the fables or 
stories of Odo de Cerinton. It resembles the old Greek stoiy 
of a woman who was heard offering prayers in the temple 

NOTES. 227 

for the long life of Dionysius the tyrant -. when asked the 
reason, she said that they had had a king who was a great 
tyrant, and she had prayed for his death, which soon hap- 
pened ; then there came another, worse than him, and she had 
repeated her prayers ; after his death, came Dionysius, much 
worse than either of his predecessors, and she prayed he might 
live long, for fear he should be succeeded by one still worse, 
in which case the people would be entirely undone. 

Lii. p. 50. MS. Addit. No. 11,579, fol. 97, yo. MS. Aiam- 
del. No. 292, fol. 22, r"- MS. Harl. No. 219, fol. 1, vo — This 
is one of the fables of Odo. 

Liii. p. 51. MS. Addit. No. 11,579, fol. 97, v" MS. 
Harl. No. 219, fol. 2, i-o- MS. Arundel, No. 292, fol. 22, vo — 
This also is one of the fables of Odo de Cerinton. 

Liv. p. 52. MS. Addit. No. 11,579, fol. 98, vo- MS. Harl. 
No. 219, fol. 2, ro — One of Odo's fables. The bosarde 
(buzzard) was considered a worthless mongrel kind of hawk. 
Chaucer, Romance of the Rose, 1. 4033, says, — 

" This have I herde ofte in saying, 
That man ne maie for no daunting 
Make a sperhawke of a hosarde." 

In the MS. Addit. No. 11,579, a contemporary hand has 
written in the margin of the page containing this fable the 
following list of different kinds of birds of prey :— Sietus, i. 
hohe; Capus, i. musket; Corrodius, i. gersfaukun; Tertellus, 
i. Tertel; Falco peregrinus, i. faiikun ramwje ; Falco as- 
ceutorius, i. faukun hautein; Tardarius, i. fatikon layuer ; 
Ardearius, i. herouner ; Gruarius, i. grucher; Ancipiter, i. 

This fable appears to have been grounded upon, or to have 

Q 2 

228 NOTES. 

been the origin of, a very old and popular proverb, which is 
found in most of the Tei^onic languages; in English thus, — 
It is a dirty bird that fouleth its own nest. 

This proverb occms in the early English poem of the Owl 
and the Nightingale, — 

" Thar-bi men segget a vorbisne, 
Daliet habbe tliat ilke best 
That fuleth his owe nest." 

The same proverb is found in Geiman (see Griiter, Prov. 
Alem.) — 

Es ist ein boser vogel der in sein aigen nest hofiert. 

Saxo Gramraaticus, at a still earlier period, says, " Ericus 
se ad astandum frati-i natura pertrahi dixit, probmsum referens 
alitem qui proprium polluat nidum." Stephanus, in his note 
on this passage of the ancient northern historian, observes, 
" Proverbium est antiquum, quod etiamnum Islandis est in 
usu, — 

Sa er fuglenn westur, sem i .sialfi's siins hreidiir drutur. 

Lv. p. 52. MS. Addit. No. 11,579, fol. 99, V- MS. Harl. 
No. 219, fol. 3, ro- MS. Arundel, No. 292, fol. 23, V — One 
of the fables of Odo. The bird called in Spanish paxaro S. 
Martin, and in French I'oiseau S. Martin, is the falco 
cyaneus, or ring-tail, a species of hawk. The hero of Odo's 
fable has been commonly supposed to be the wren ; it can 
hardly be the bird just mentioned. 

Lvi. j3. 53. MS. Addit. No. 11,579, fol. 100, i-o- MS. 
Hari. No. 219, fol. 3, ro — The line with which this fable 
concludes, was an old popular proverb, and is found in several 
manusciipt collections. 

Lvii. p. 54. MS. Addit. No. 11,579, fol. 101, i-o- MS. 
Harl. No. 219, fol. 5, r^- — This and the fables which follow 

NOTES. 229 

are curious hxnn their couuexion more or less with the Romance 
of Reynard, in which Ysengrin is the name of the wolf, Rey- 
nard of the fox, Tebert of the cat, Berenger of the bear, &c. ; 
all which names occur here. 

LViii. p. 54. MS. Addit. No. 11,579, fol. 101, v"— This 
fable is told in different words in one of the Latin stories in 
the Altdeutsche Blatter, p. 82. The same story, closely 
agreeing with the copy in the Altdeutsche Bl., is found in 
one of the branches of the Roman du Renart, printed in 
M. Chabaille's Supplement, p. 107. 

Lix. p. 55. MS. Addit. No. 11,579, fol. 102, i-o- MS. 
Harl. No. 219, fol. 5, v — This is quoted by Douce as one of 
Odo's fables. It forms also one of the fables of the poetess 
Marie de France, fab. Ixxxii, D'un prestre et du lox. See 
Legrand d'Aussy. In the Harl. MS. the English lines are 
given thus, — 

" If al tliat the wolf unto a preest worthe, 
And be set unto book psalmes to leere, 
Yit his eye is evere to the wodeward." 

Douce quotes them from another MS. a little differently, — 
" If alle that the wolf unto the prest worthe, 
And be sette on to boke salmes to lere, 
Jit is ever hys onne eye to the wodeward." 

They are cmious as being regular alliterative verse. I may 
observe, that I always give the English and French lines in 
the text from the oldest ]MS. in which they occur. 

LX. ;;. 5G. MS. Addit. No. 11,579, fol. 105, V- MS. 
Harl. No. 219, fol. 7, r"- Jo. Bromyard, tit. Adulatio. — This 
fable is found in Marie de France, fab. Ixvi, and in several 
of the old Latin fabulists. See M. Robert's Fables Inedites, 
tom. ii, p. 547. It occurs also in the rhythmical Latin fables 
in the appendix to the present volume. 

230 NOTES. 

LXi.p.oii. MS. Addit. No. 11,579, lol. 109, lo- M8. 
Harl. No. 219, lol. 22, yo- 

hxu. p. 57. MS. Addit. No. 11,579, fol. 110, r"- MS. 
Harl. No. 219, fol. 23, i-"- MS. Arundel, No. 292, fol. 16, vo- 
— One of Odo's fables. It is found in the early collection of 
fables in Latin prose, printed by M. Robert, Fables Ined. 
torn, ii, p. 549, and in Marie de France, fab. xcviii. In this 
fable, the Harh MS. No. 219, gives Teberto instead of 
Tehuryo : the name of the cat is Tebert or Tibert in the 
Roman du Reuait. 

Lxiii. p. 57. MS. Addit. No. 11,.579, fol. Ill, r^- MS. 
Harl. No. 219, fol. 24, r"- MS. Ai-undel, No. 292, fol. 14, vo — 
One of the fables of Odo. It is curious on account of its 
pointed satii'e against the monkish orders. 

Lxiv. p. 58. MS. Addit. No. 11,579, fol. Ill, \o- IMS. 
Amndel, No. 292, fol. 14, vo — One of the fables of Odo. 

Lxv. p. 59. MS. Harl. No. 463, fol. 18, yo- Promptuarium 
ExemploiTun, tit. Ebrietas. — The point of this stoiy depends 
upon the monastic customs. A person, having once taken 
the monastic habit, was not pennitted to return to a secular 
life : if married, his marriage was by that act dissolved. 

Lxvi. p. 59. I have lost the reference to the manuscript 
containing this stoiy, and have not been able to conect it by 
the original. I have somewhere seen the same story in 
French verse. 

Lxvii. p. 61. MS. Harl. No. 463, fol. 22, i-o- 

Lxviii. p. 61. MS. Harl. No. 463, fol. 17, \°- — It is 
scarcely neccssaiy to observe that the quotation at the foot ot 
the page, is from Matth. v, 37. 

NOTES. 231 

Lxix. p. 62. MS. Harl. No. 4()3, fol. 3, r" — This appears 
to be an unskilful abridgement of a longer tale. 

Lxx. p. 63. MS. Arundel, No. 506, fol. 48, r"- 

Lxxi. p. 64. MS. Harl. No. 219, fol. 9, V — A French 
metrical version of this story is printed in Barbazan, Fabliaux, 
&c. torn. i. p. 347, Uns miracles de Nostre Dame, d'un chevalier 
qui amoit une dame. The Psalterium Maries Virginis men- 
tioned in this tale, is thus defined in the statutes of Eton Col- 
lege, cap. Ivi, — 

" Post quae similiter dicant ante tempus altae Missas in ecclesia, vel 
cimiterio, aut claustro ejusdem, in remissiouem eorum quae deliquerunt 
per abusum quinque sensuum, quinqnies orationem prtedictam [domini- 
cam], adjungentes post singulas orationes praidictas denas Salutationes 
angelicas, cum uno symbole in fide pro confirmatione iidei Christiance : 
sic quod in tempore quo dicentur Matutinae ac alia; Horaj, aut omnino 
ante altani Missam, dicant completum Psalterium Beatm Virginis; 
computando semper in hujusmodi psalterio quindecies Orationem domi- 
nicam, et centum quinquaginta Ave Maria, ac insuper unum Credo." 

Lxxii. p. 66. MS. Sloane, No. 2478, fol. 6, ro. 

Lxxiii. p. 67. MS. Arundel. No. 52, fol. 113, r"- MS. 
Reg. 7 E. IV, fol. 264, \°- (Jo. Bromyard, tit. Judicium). — 
John of Bromyard omits the name. 

Lxxiv. ;;. 67. MS. Harl. No. 463, fol. 19, Vo. 

Lxxv. p. 68. MS. Reg. 7 E. iv, fol 46, \°- (Jo. Bromyard, 
tit. Amicitia). 

Lxxvi. p. 69. MS. Reg. 7 E. iv, fol. 63, v"- (Jo. Brom- 
yard, tit. Avaritia). 

LXXVI I. p. 70. From the Piomptuariiim Exemploruin. — 
This tale is the foundation of Chaucer's Frere's Tale. 

232 NOTES. 

Lxxviii. p. 71. Promptuariura Exemplorum. — This story 
appears in Boccacio, from whom it was adopted by Lafoii- 
taine, liv. iii. conte 1, Les uies de frere Philippe. 

Lxxix. p. 71. Promptuavimn Exemplorum. MS. Reg. 7 E. 
IV, fol. 458, v'O- (Jo. Bromyard, tit. Pcenitentia). MS. Arun- 
del, No. 506, fol. 40, vo — Similar stories will be found in 
MS. Arundel. No. 292, fol. 20, ro- (Odo). The same story 
is also found at a later period, in the Facetiaj Bebelianse, 
lib. i, De rustico S. Nicolaum irivocante. 

Lxxx. p. 72. Promptuarium Exemplorum. — This stoiy is 
taken from Cajsarius of Heister])ach. It was very popular 
at a later period, and is found in Boccacio, Decam. Giorn. 
iv, 2 ; in Masuccio, Novellino, i. 2 ; in Malespini, Ducento 
Novelle, nov. 80 ; in the Cent Nouvelles Nouvelles, uouv. xiv, 
Le faiseur des Papes ; in the Facetiae Bebelianje, lib. ii, 
Histnria de Jiidea filiam pro Messia pariente (comj)are with 
it another in the same collection, De fratre viinore monialem 
(jravidam reddente) ; and in Lafoutaine, liv. ii, conte 15, 

Lxxxi. p. 73. Promptuarium Exemplorum. — A similar 
story is found in the English Jack of Dover, edition of the 
Percy Society, p. 20. 

Lxxxii. p. 73. From the Promptuarium Exemplorum. 

Lxxxru./j. 74. Promptuarium Exemplorum (quoted from 
Jacobus de Vitriaco). — This story is the subject of the Lai 
d'Aristote, by Henri d'Andeli, printed in Barbazau, torn, iii, 
p. 96. It is of Eastern origin : see Loiseleur Deslongchamps, 
Essai sur Ics Fa])les Indiennes, p. 51. 

Lxxxiv. p. 74. Promptuarium Exemplorum. MS. Reg. 

NOTES. 233 

7 E. IV (Jo. Bromyard, tit. SortiU'(/ium). — See a former story, 
p. 42, and the note. 

Lxxxv. p. 75. Altdeutsche Blatter, p. 77. — This tale is 
chiefly curious as illustrative of the forms and mysteries of 
magic at so early a period as the thirteenth century. 

Lxxxvi. p. 75. Altdeutsche Blatter, p. 75. —The original 
was Wyvelin, instead of Dyvelin, which is evidently a mis- 
take. I have nowhere met with the name of Colewyn as 
applied to a devil. 

LXXXVI I. p. 76. Altdeutsche Blatter, p. 78. 

Lxxxviii. p. 76. Altdeutsche Blatter, p. 79. — The Cister- 
cian abbey of Fountains, in Yorkshire, is well known for its 
picturesque ruins. The belief in spirits that inhabited trees, 
was very ancient, and very widely spread. In the stories of 
the East, as well as in those of Western Europe, wood-men 
are frequently engaged in marvelous adventures, and become 
rich by their intercourse with these beings. Instances of 
Oriental tales of this kind are given by Loiseleur Deslong- 
champs, Essai sur les Fables Indiennes, pp. 54-55. One of 
the most remarkable European stories of this class, is the 
Fable of Merlin, printed in Meon, and in M. Jubinal's 
Nouveau Recueil de Fabliaux, &c. torn, i, p. 128. 

Lxxxix. p. 77. MS. Harl. No. 4(53, fol. 22, r"— Another 
tale illustrative of the superstition here described is given 
further on, p. 110. 

xc. p. 77. MS. Harl. No. 4(i3,fol. 15, ro —This is a very 
curious illustration of the manners of the thirteenth and four- 
teenth centuries. 

xci. p. 78. This story is taken from the Ai»peiidix to the 
Latin editions of ^Esop's Fables, printed in the fifteenth 

234 NOTES. 

century. There can be no doubt of its being a middle-age 
story, as it is found in tlie Fables of Adolfus, printed in the 
Appendix to the present volume. It is the original of the 
Marchantes Tale in Chaucer. 

xcii. p. 80. MS. Arundel, No. 292. MS. Harl. No. 219, 
fol. 27, i-o. MS. Keg. 7 E. iy, fol. 403, ro- (Jo. Bromyard).— 
This is one of the fables of Odo de Cerinton: it is cleverly told 
in the opening chapter of Piers Ploughman, and has more than 
one historical association. It is also found in Latin verse, and 
in a French metiical Ysopet, both of the fourteenth centiiiy: 
see Robert, Fables Ined. tom. i, pp. 99, 100. Lafontaine 
has given it a modern dress, liv. ii, fab. 2. 

xciii. p. 80. MS. Arundel, No. 292, fol. 14.— This is given 
among the fables of Odo. It is identically the same as one 
of the tales of the Wise ]\Ien of Gotham, the eighth tale in 
Mr. HalliweU's edition : — 

" On a time the men of Gotham had forgotten to pay their rent to 
their landlords. So the one said to the other, Tomorrow must be pay 
day, and what remedy can we take to send our money to our landlords ? 
The one said to them, Tliis day I have taken a hare, and he shall cai-iy 
it, for he is very quick-footed. Be it so, rephed the rest ; he shall have 
a letter and a purse to put our money in ; and we can direct him the 
ready way. When the letter was written, and the money put in a purse, 
they immediately ty'd 'em about the hare's neck, saying, You must first 
go to Loughborough, and then to Leicester, and at Newark is our landlord ; 
then commend us unto liim, and there is his due. The hare, as soon as 
he got out of their hands, run a clean contrary away. Some said, Thou 
must go to Loughborough first. Some made answer and said, Let the 
hiu*e alone, for he can tell a nearer way than the best of us ; let him go." 

In my "Early Mysteries, and other Latin Poems," 8vo. 
1838, I have printed a rhythmical collection of Gothamite 
stories, told of the people of Norfolk. There is a Wilby in 
Norfolk, probably the place here referred to. This coincidence 
seems to prove that there was a collection of such stories afloat 

NOTES. 235 

in the twelfth and thirteenth centnries, and that Norfolk was 
the Gotham of our forefathers. There are some other Go- 
thamite stories in the present volume. 

xciv. p. 81. MS. Harl, No. 2316, fol. 54, ro — This story 
is curious as containing the first words of a popular song. 
In MS. Digby No. 8(i (Bodleian Library), fol. 1 14, ro- is a 
French song of the same period, beginning almost in the 
same words, 

" Jolifte. 
Me fest aler ad pe," &e. {? al pre) 

xcv. p. 81. MS. Harl. No. 2316, fol. 55, ro — This is 
another storj- of the Gothamite class ; and the verses cited in 
it would lead us to suppose that the early collection I con- 
jectiu-e to ha^e existed in the thiiteenth century, was in French 
verse ; which in other respects is probable enough. 

xcvi. p. 82. MS. Harl. No. 2316, fol. 56, v- 

xcvii. p. 83. MS. Harl. No. 2316, fol. 15, ro- Jo. Brom- 
yard, tit. Ebrietas. — The verses are taken from the Harleian 
MS. ; the tale partly from John of Bromyard. A French 
metrical version is given in ]\leon, Nouveau Recueil, tom. ii, 
p. 173, De I'ermite qui senyvra, where the stoiy is told more 
at length. The hermit, obliged to choose one of the three 
sins, selected drunkenness as the least criminal : he visited a 
neighbouring miller, with whom he caroused till late in the 
evening : being drank, the miller's wife goes with him to show 
him the way to his cell, and in a lonely part of the road, 
excited by his previous excess, he commits the sin of adulteiy : 
nicanwhile the miller, uneasy at the long absence of his wife, 
sets out in search of her, with his axe on his shoulder, and 
arrives just in time to be a witness of his own disgrace, when 
the hermit, in a moment of aiiger, seizes the axe and kill.s its 

236 NOTES. 

owner. He was thus led on, by indulging in one sin, to com- 
mit the two which it was his desire to avoid. 

xcTiii. p. 84. MS. Arundel, No. 506, fol. 41, vo- 

xcix. J). 84. MS. Arundel, No. 506, fol. 43, v-o — This 
characteristic stoiy is the subject of a fabliau analized by 
Legrand d'Aussy, tom. iii. p. 219, Du vilain asnier. Accord- 
ing to Legrand, the same tale occurs in a collection of stories 
printed in the sixteenth century, entitled " Histoires facetieuses 
et morales," p. 1 89. 

c. p. S5. MS. Hari. No. 2851 (not foliated). Promp- 
tuarium Exemplorum, tit. Matrimonium. — This stoiy was 
extremely popular during several centmies. It is given in an 
abridged fonn among the Latin stories in the Altdeutsche 
Blatter, p. 81 ; and it will be found among the fables of 
Adolfus, in the appendix to the present volume. As com- 
monly told, the devil agreed to give the old woman a pair of 
shoes, and when he brought them, he reached them to her at 
the end of a long pole. 

CI. p. 89. MS. Hari. No. 2851.— This story is taken ver- 
batim from Peter Alfonsi, Disc. Cler. fab. xii. It is also 
found in the Historia Septem Sapientum, and is probably of 
Oriental origin. It will be found among the fables of Adolfus, 
and in the Decameron. 

cii. p. 91. MS. Hari. No. 2851. — This also is taken from 
Peter Alfonsi, fab. vii. It was popular at a later period. It 
is the same story as nouvelle vi, in the Nouvelles de la Keine 
de NavaiTe, and is imitated in the Cent Nouvelles Nouvelles, 
nouv. xvi, Le borgne aveugle. 

cm. p. 92. From a MS. in private hands, fol. 189, r° — 
This story is doubtlessly of Orieutiil origin, and is found in 

NOTES. 237 

Barlaam and Josaphat. It also occurs in the Gesta Roma- 
uorum, cap. cxliii. It is likewise found, a little varied, in 
John of Bromyard, tit. Homo, MS. Reg. 7 E. iv, fol. 22(5, vo- 

CIV. p. 93. From the same MS. as the last, fol. 185, r" — 
This story is told a little differently in Gower's Confessio 
Amantis, lib. v, fol. xcvii, — 

" IT Somdele to this mater like 

I fynde a tale, howe Frederike 
Of Rome that tyme emperour 
Herde, as he wente, a great clamour 
Of two heggers upon the weye. 
That one of hem began to seye : 

' Ha lord ! well may the man be riche, 
Whome that a kynge list to riche !' 

That other said no thynge so, 
But, ' He is ryche and well be-go. 
To whome that God wol sende wele !' 

And thus thei maden wordes fele. 
Wherof this lord hath hede nome. 
And did hem both for to come 
To the paleis, where he shall ete. 
And bad ordeiue for her meate 
Two pasteys, whiche he lete do make. 
A capon in that one was bake, 
And in that other for to wynne 
Of floreyns all that male within 
He let do put great riches : 
And even as liche as man male gesse 
Outwarde thei were both two. 

This begger was commanded tho, 
He the whiche held hym to the kynge. 
That he fyrste chese upon this thynge. 
He sawe hem, but he felt hem nought : 
So that upon his owne thought 
He chose the capon, and forsoke 
That other, which his felawe toke. 
But whan he wist howe that it ferdi^ 
He seyth alowde, that men if herde, 

238 NOTES. 

' Nowe have I certayaely conceived. 
That he maie lightly be deceived, 
That tristeth unto mans helpe. 
But well is hym that God woll helpe ! 
For he stante on the siker side, 
Whiche elles shulde go beside. 
I see my felawe well recover. 
And I mote dwell still pover.' 

Thus spake the begger his entent, 
And poore he came, and poore he went ; 
Of that he had richesse sought, 
His infortune it wolde nought." 

This stoiy bears some resemblance to a tale in the iueclited 
Latin Gesta Romanomm, which is found in the old English 
translations of that work, and, through them, was the origin 
of the stoiy of the caskets in Shakespeare's Merchant of 

cv. p. 94. From the same MS., fol. 184, ro- 

cvi. p. 95. From the same MS., fol. 173, ro — A French 
metrical version of this tale is printed in Meou, Nouv. Rec. 
torn, ii, p. 154, De la segretaine qui devint fole au ntonde. 

cvii. p. 96. From the same MS. fol. 171, v»- 

cviii. p. 96. MS. Harl. No. 463, fol. 10, V — A storj' 
similar to this is found in Barlaam and Josaphat. 

cix. p. 97. MS. Sloane, No. 2478, fol. 3, yo — A French 
metrical version of this story is printed in Meon's Nouveau 
Eecueil, tom. ii, p. 443, Du larron qui se commandoit a Nostre 
Dame toutes les fois qu'il aloit embler. 

ex. p. 98. MS. Hari. No. 463, fol. 21, V — Two French 
poems on this subject are preserved ; one printed in Meon, 
tom. ii, p. 394, Du se)iateiir de Rome, ou de la borjoise qui fu 

NOTES. 239 

grose de son fil ; the other in M. J ubinal's Nouveau Rccueil 
cle Fabliaux, torn, i, p. 79, Le Dit de la bourjosse de Romme. 

CXI. p. 99. MS. Sloane, No. 2478, fol. 35, v"- — This 
story is chiefly cui'ious on account of the allusion to the popular 
custom of acting mysteries and miracle-plays. 

ex*, p. 104. From the Promptuarium Exemplorum. — 
This story is in the common Gcsta Eomanorum, cap. cxxv. It 
is also found in the Chevalier de la Tour. Several French 
writers of the sixteenth century give it under different fonns. 
It forms the sixth fable of book viii. of the Fables of Lafon- 
taine, Les femmes et le secret, where eggs are substituted for 
crows. It has also appeared in English verse by John Byrom, 
imder the title of The Three Black Crows. (Byrom's Poems, 
vol. i, p. 31.) 

CXI*, p. 105. MS. Harl. No. 2316, fol. 3, r"- 

cxii. p. 105. MS. Harl. No. 2316, fol. 2, v^-— This tale 
occurs in the common Gesta Eomanorum, and perhaps gave 
Shakespeare the hint for a beautiful incident in Macbeth. 

cxii*. p. 107. MS. Harl. No. 2316, fol. 9, ro. 

cxiii. p. 107. MS. Eeg. 7 E. iv (Jo. Bromyard, tit. 
Divitice). — This is a cm'ious illustration of our old fairy my- 
thology. The English hob-goblins and household-spirits, and 
the Scottish brownies, were always driven away by gifts of a 
new suit of clothes, 8cc. 

cxiv. p. 108. MS. Eeg. 7 E. iv, fol. 151, vo- (Jo. Brom- 
yard, tit. Elemosina). — This is a very popular joke against 
the covetousness of the priests, and their practical applications 
of holy writ. It was current in the shape of a fabliau, 
printed in Barbazan, tom. iii, p. 25, De Ihuunin la raclio mi 

240 NOTES. 

prestre. See also Legrand d'Aussy, Fabliaux, torn, iii, p. 330, 
La vache du curL It is frequently repeated by the waiters 
of the sixteenth and seventeenth centuries, and foims one of 
the tales in Jack of Dover, p. 28. 

cxv. p. 108. MS. Reg. 7 E. iv, fol. 163, ro- (Jo. Brom- 
yard, tit. Exemplum). 

cxvi. p. 108. MS. Reg. 7 E. iv, fol. 177, v"- (Jo. Brom- 
yard, tit. Falsitas). 

cxvii. p. 109. MS. Reg. 7 E. iv, fol. 194, ro- (Jo. Brom- 
yard, tit. Filiatio). 

cxviii. p. 110. MS. Reg. 7 E. iv, fol. 560, vo. (Jo. Brom- 
yard, tit. Sortilegium). — A story relating to the same super- 
stition, has been given before, p. 77. 

cxix. p. 110. MS. Reg. 7 E. iv, fol. 561, ro. (Jo. Brom- 
yard, tit. Sortileqium). — This is the type of a number of 
stories which have crept into history, and been applied to 
different pei-sons. One of our kings, it is pretended, was 
told that he would not die until he was in Jerusalem, a pro- 
phecy which was fulfilled by his dying in the Jerusalem 

cxx. p.m. MS. Harl. No. 463, fol. 21, vo- 

cxxi. p. 111. MS. Harl. No. 463, fol. 22, r^ — This tale 
is a cmious illustration of old popular customs. 

cxxii. p. 112. MS. Hari. No. 3244 (net foliated).— This 
story probably belongs to the same set of Gothamite stories 
.alluded to in a fonner note. 

cxxiii. p. 112. MS. Harl. No. 3244. 

cxxiv. p. 113. MS. Reg. 7 E. iv, fol. 234, i-"- (Jo. Brom-- 
yard, tit. Humilitas). 

NOTES. 241 

cxxv. p. 113. MvS. Hail. No. 463, fol. 17, i-o — This also 
is a very remarkable picture of the manners of the olden 

cxxvi. p. 1 14. MS. Harl. No. 2270, fol. 42, i-o- compared 
with another copy in MS. Harl. No. 5259. — This is the foun- 
dation of an important portion of Shakespeare's Merchant of 
Venice. It is here given from the inedited English edition 
of the Latin Gesta Romanorum, and has not, I believe, been 
liefore printed. I have somewhere seen a separate copy of 
this story in Latin in a MS., whicli to the best of my recollec- 
tion, was older than the compilation of the Gesta, in which 
the scene was laid in England and in Denmark, and in which 
the forfeit was a pound of flesh ; but I have imfortunately 
lost all traces of the reference. This stoiy, like so many other 
medieval fictions, is of Oriental origin : Mr. Douce, Illustia- 
tions of Shakespeare, refers to som-ces, and he also indicates 
a number of books of tales and jests printed in the sixteenth 
and seventeenth centuries, in which it appears with some 
variations. The incident of the enchanted letter, occurs in 
other fictions: in the romance of Bevis of Hampton, Josian 
is saved by a similar letter from the violence of her suitor. 
The allusion to the ' philosopher ' Vii'gilius, is also curious. 

cxxvii. p. 122. MS. Reg. 7 E. iv, fol. 249, r"- (Jo. Brom- 
yard, tit. Invidia). — This story might be traced through several 
centuries. I think I have seen it in old French verse. It 
will be found in the collection entitled Nouveaux Contes a 
Rire, Cologne, 1722, tom. ii, p. 39, Le brocket du Florentin. 
John of Bromyard, loc. cit., gives another similar story, in 
which one man volimtary loses one of his eyes, in order that 
another should lose both his eyes. This last story is also 
found in Gower. 


242 NOTES. 

cxxviii. p. 122. MS. Reg. 7 E. iv, fol. 252, ro. (Jo. Brom- 
yard, tit. Ipocrisis). — This also was a common joke at a later 
period. It is taken from Macrobius, Satumal. lib. ii, cap. 2, — 

" Apud L. Mallium, qui optimus pictor Romse habebatur, Servilius 
Geminus forte coeuabat: cumqiie filios ejus deformes vidisset, ' Non 
similiter,' inquit, ' Malli, fingis et pingis.' Et Malliiis, ' In tenebris enim 
lingo,' inqiiit, ' luce pingo.' " 

cxxix. p. 122. MS. Reg. 7 E. iv, fol. 252, vo- (tit. Ipo- 
crisis). — A story, somewhat resembling this, occurs in Jack of 
Dover, p. 30. 

cxxx. p. 123. MS. Reg. 7 E. iv, fol. 279, vo. (Jo. Brom- 
yard, tit. Justitia). — This also is one of the old Gothamite 

cxxxi. p. 123. MS. Reg. 7 E. iv, fol. 284, vo. (Jo. Brom- 
yard, tit. Lex). — In the middle ages, no class of persons was 
so generally injurious to society, and so universally hated, as 
the usurers. 

cxxxii. p. 123. MS. Reg. 7 E. iv, fol. 292, vo- (Jo. Brom- 
yard, tit. Locutio). 

cxxxiii. p. 124. MS. Reg. 7 E. iv, fol. 297, vo. (Jo. Brom- 
yard, tit. Luxuria). 

cxxxiv. p. 124. MS. Reg. 7 E. iv, fol. 320, ro (Jo. Brom- 
yard, tit. Ministratio). 

cxxxv. p. 125. MS. Reg. 7 E. iv, fol. 361, ro- (Jo. Brom- 
yard, tit. Mundus). 

cxxxvi. p. 125. MS. Reg. 7 E. iv, fol. 362, vo. (Jo. 
Bromyard, tit. Munera). — This story is remarkable, not only 
as an illustration of old superstitions, but as bearing some 
resemblance to an incident in the romance of Eustache le 
Moine, 11. 41-88. 

NOTES. 243 

cxxxvii. /). 126. MS. Reg. 7 E. iv, fol. 392, vo. (Jo. 
Bromyard, tit. Ordo clericalis). — The romances of the cycle 
of Charlemagne, and particularly those relating to the ex- 
pedition of Roncesvaux and the fate of Roland and the 
douze pairs, were among the most popular pieces sung by 
the minstrels. 

cxxxviii. p. 126. MS. Reg. 7 E. iv, fol. 400, ro- (Jo. 
Bromyard, tit. Ordo clericalis). — This tale is a curious me- 
morial of the national jealousies of the times of the Anglo- 

cxxxix. li. 127. MS. Reg. 7 E. iv, fol. 49.3, vo. (Jo. 
Bromyard, tit. Prcelatio). 

cxL. p. 127. MS. Reg. 7 E. iv, fol. 502, yc (Jo. Brom- 
yard, tit. Rapina). 

cxLi. p. 128. MS. Reg. 7 E. iv, fol. 546, v- (Jo. Brom- 
yard, tit. Scientia). This tale affords us a very remarkable 
instance of the transmission of these ancient stories tradition- 
ally to modern times. It is given almost verbatim in the 
Contes et Joyeux Devis de Bonaventure des Periers, nouvelle 
xxii, De trois freres qui cuiderent etre jyendus pour leur Latin. 

cxLi:. p. 129. MS. Reg. 7 E. iv, fol. 582, r^' (Jo. Brom- 
yard, tit. Trinitas). 

cxLiri. p. 129. MS. Reg. 7 E. iv, fol. 597, r«- (Jo. Brom- 
yard, tit. Veritas). — A stoiy resembling this, is found in Jack 
of Dover, p. 14. 

cxLiv. p. 129. Jo. Bromyard, tit. Judicium divinum. — 
This excellent fable is found in the Greek ^sop, but not, as 
far as I have discovered, in any Latin collection of fables 
until after the revival of learning. It fonns the first fable of 


244 NOTES. 

lib. iii, of Lafontaine, Le Metmier, son Jih\ et Vane ; and is 
the subject of a poem by John Byrom, Poems, vol. i, p. 41, 
The Countryman and his Ass. 

CXLV. p. 130. MS. Arundel. No. 50(5, fol. 8, ro- 

cxLvi. p. 132. MS. Harl. No. 463, fol. 7, lO- 

cxLVii. p. 132. MS. Harl. No. 219, fol. 33, ro — I believe 
this tale is found in the Gesta Romanonmi. 

cxLYiii. p. 133. MS. Harl. No. 231C, fol. 11, yo — Hoi- 
landia, is Holland in Lincolnshire. 

cxLix. p. 135. MS. Arundel. No. 50(5, fol. 48, v- 



I. p. 137. This fable occurs in the Greek Mso-p and in 
Pha;drus. It is the first fable in the different collections 
bearing the name of Romulus, in the French Collection 
published by M. Robert under the title of Ysopet I, and in 
that of Marie de France. It occurs in the Fables of Lafon- 
taine, liv. i. fab. 20. Amantes, in the first line of the Moralita^ 
is probably an error for Amentes. 

II. p. 138. -Gr. .Es. Phsedr. Romulus, 2. Romulus 
Nilant., 3. Ysopet I, 2. Ysopet II, 10. Marie, 2. Lafon- 
taine, i. 10. 

in. p. 138. Gr. Ms. Append to Phaedr. Romulus, 3. 
Romulus Nilant., 4. Ysopet I, 3. Ysopet II, 0. Marie, 3. 
Lafontaine, iv. 11. 

NOTES. 245 

IV. jy. 139. Phaedr. Romulus, 4. Romulus Nilaiit., 4. 
Ysopet I, 4. Marie, 4. 

V. J). 139. Gr. jEsop. Phcedr. Romulus, 5. Romulus 
Nilant., 5. Ysopet I, 5. Ysopet II, 11. Marie, 5. Lafon- 
taine, vi. 17. 

VI. p. 139. Romulus, 6. Marie, 11. This fable is found 
in the Fr. Roman du Renait, as indicated by M. Robert, 
Fables inedites, torn. i. p. 31. 

VII. p. 140. Gr. ^Esop. Phaedr. Romulus Nilant., 6. 
Ysopet I, 6. Ysopet II, 9. Marie, 12. Lafontaine, i. 6. 

VIII. p. 141. Gr. iEsop. Phaedr. Romulus, 7. Romulus 
Nilant., 7. Ysopet I, 7. Ysopet II, 16. Marie, 6. 

IX. J!'- 141. Gr. iEsop. Phaedr. Romulus, 8. Romulus 
Nilant., 8. Ysopet 1, 8. Ysopet II, 1. Marie, 7. 

X. p. 142. Gr. ^Esop. Phaedr. Romulus, 9. Romulus 
Nilant., 9. Ysopet I, 9. Marie, 8. Ysopet II, 27. Lafon- 
taine, ii, 7. 

XI. p. 142. Gr. .Esop. Append, to Phaedr. Romulus, 12. 
Romulus Nilant., 10. Ysopet I, 12. Marie, 9. Lafontaine, 
i. 9. It is found in the French poem of Renard le Contrefait. 

XII. p. 143. Gr. iEsop. Phaedr. Romulus, 13. Romulus 
Nilant, 11. Ysopet I, 13. Marie, 10. 

XIII. p. 144. Phaedr. Romulus, 14. Romulus Nilant., 
12. Ysopet I, 14. Marie, 13. 

XIV. p. 144. Gr. .Esop. Pha;dr. Romulus, 15. Romulus 
Nilant., 13. Ysopet, I, 15. Ysopet II, 26. Marie, 14. 
Lafontaine, i. 2. Tliis fable is found in the Roman du Reuart. 

246 NOTES. 

XV. p. 145. Phaedr. Romulus, 16. Romulus Nilant., 14. 
Ysopet I, 16. Marie, 15. Lafontaine, iii. 14. 

XVI. p. 146. Gr. jEsop. Append, to Phaidr. Romulus, 

17. Romulus Nilant., 17. Ysopet I, 17. Ysopet II, 4. 
Marie, 16. Lafontaine, \v. 5. 

XVII. p. 146. Gr. iEsop. Append, to Phaedr. Romulus, 

18. Romulus Nilant., 16. Ysopet I, 18. Ysopet II, 38. 
Marie, 17. 

XVIII. ;). 147. Gr. iEsop. Append, to Phajdr. Romulus, 
20. Romulus Nilant., 17. Ysopet I, 25. Ysopet II, 17. 
Marie, 18. Lafontaine, i. 8. 


I. p. 148. Gr. ^sop. Phaedr. Romulus, 21. Romulus 
Nilant, 18. Ysopet I, 19. Marie, 26. Lafontaine, iii. 4. 

II. p. 149. Phsdr. Romulus,22. Ysopet 1,21. Marie,27. 

III. p. 149. Gr. jEsop. Phaedr. Romulus, 23. Romulus 
Nilant., 23. Marie, 28. 

iv.p.loO. Romulus,34. Romulus Nilant., 21. Marie,29. 

V. ;;. 159. Phaedr. Romulus, 25. Romulus Nilant., 22. 
Ysopet I, 23. Ysopet II, 34. Lafontaine, v. 10. The author 
of our Latin rhythmical fables seems to have had a copy of 
the fable in which a man was substituted for the mountain 
which gave birth to a mouse. It is, however, partly identical 
with Marie, 32, the only one that resembles it in the circum- 
stance alluded to. 

VI. ;a 151. Phfcdr. Romulus, 26. Ysopet 1, 26. Marie, 44. 

NOTES. 247 

VII. p. 152. Gr. jEsop. Append, to Phaedr. Romulus, 28. 
Romulus Nilant, 24. YsopetI,28. Ysopetll, 33. Marie, 39. 

VIII. p. 152. Append, to Plijedr. Romulus, 41. Romulus 
Nilant, 25. Ysopet I, 40. Ysopet II, 19. 

IX. J). 153. Gr. iEsop. Romulus, 42. Romulus Nilant., 
26. Ysopet I, 41. Ysopet II, 23. Lafontaine, v. 8. This 
fable is found in the Roman du Renart. 

X. ;;. 154. Gr. iEsop. Append, to Phaed. Romulus, 44. 
Romulus Nilant., 27. Ysopet I, 45. Ysopet II, 2. Marie, 
3J. Lafontaine, iii. 5. 

XI. j9. 155. Gr. iEsop. Append, to Phgedr. Romulus, 45. 
Romulus Nilant., 28. Ysopet I, 46. Marie, 57. 

XII. /p. 155. Gr. ^sop. Pha3dr. Romulus, 47. Romulus 
Nilant., 39. Ysopet, I, 44. Ysopet II, 32. Marie, 32. La- 
fontaine, vi. 9. 

XIII. p. 156. Romulus, 49. Romulus Nilant., 30. Ysopet 
I, 44. Marie, 33. This is the well-known story of the Ma- 
tron of Ephesus, taken from Petronius. It occurs in the 
early fabliaux, and in the collections entitled Dolopalhos 
and Les Sept Sages. Lafontaine has given this story in 
French verse. 

XIV. /). 157. Romulus, 50. Romulus Nilant, 31. 

XV. p. 157. Gr. yEsop. Append, to Phtedr. Romulus, 53. 
Romulus Nilant., 32. Ysopet I, 49. Ysopet II, 5. Lafon- 
taine, iii. 1 3. 

XVI. ^. 158. Gr. .Esop. Append, to Pha)dr. Romulus, 54. 
Romulus Nilant, 33. Ysopet I, 50. Marie, 23. Lafontaine, 
xii. 16. 

248 NOTES. 

XVII. p. 158. Gr. .Es. Phsedr. Romulus, 55. Romulus 
Nilant., 34. YsopetI,51. Ysopet II, 27. Marie, 44. La- 
foataiue, i, 5. 

XVIII. p. 159. Gv. .Esoj). Romulus, 56. Romulus Nilaut., 
35. Ysopet I, 52. Ysopet II, 36. Marie, 35. Lafonlaine, 
iii. 2. 

XIX. p. 160. Append, to Phaed. Romulus, 57. Romulus 
Niknt., 26. Ysopet I, 53. Marie, 36. 

XX. p. 160. Phaedr. (iv. 13). Romulus Nilant., 37. Marie, 
37. (Lafontaine, vii. 7.) 

XXI. ^.161. Gr. .^sop. Append, to Pba^dr. Romulus, 63. 
Romulus Nilant., 38. Marie, 42. 

XXII. ^j. 162. Gr. jEsop. Phtedr. Romulus, 64. Romulus 
Nilant., 36. Ysopet II, 39. Marie, 43. Lafontaine, ii. 17. 

XXIII. p. 163. Marie, 45. Romulus, 66. Anon. Nilant. 
p. 125. 

XXIV. p. 163. Rom. 67. Anon. Nilant., p. 14 i. 

XXV. p. 164. Append, to Phsedr. Romulus, 68. Romulus 
Nilant., 44. Ysopet II, 30. Marie, 66. This fable has 
already occurred as one of our tales. No. lx, p. 56. 

XXVI. p. 165. Gr. ^Esop. Phsedr. Romulus, 70. Ro- 
mulus Nilant., 42. Marie, 67. 

xxvii. j». 166. Gr. iEsop. Append, to Pha;dr. Romulus, 
72. Romulus Nilant., 7. Rom. ap. Robert, ii. 548, 4. 
Marie, 58. 

xxviii.;>. 166. Gr. .Esop. Append, to Phsedr. Romulus, 
75. Romulus Nilant., 44. Marie, 69. 

NOTES. 249 

XXIX. j». 167. Gr. /Esop. Pha?dr. Romulus, 76. Yso- 
pet I aud II, 35, (wliere it is told of a fly and a mule). 
Marie, 70. Lafontaine, vii. 9. 

XXX. p. 167. Gr. .Esop. Append, to Phajdr. Romulus, 77. 
Romulus Nilant., 45. Ysopet II, 28. Marie, 19. Lafon- 
taine, i, 1. 

XXXI. p. 168. Append, to Phoedr. Anon. Nilant., 55. 
Marie, 20. 

XXXII. p. 168. This curious fable, which carries with it 
strong marks of originality, is found in none of tlie other 
collections ; but it bears some analogy to the French Roman 
du Renart, torn, ii, p. 137. The morality at the end, that 
we ought to avoid red people, is peculiarly medieval. Thus 
in the Proverbs of King Alfred, Reliq. Antiq. vol. i, p. 188, 

" Leve sone dere, 
ne ches thii nevere to fere 
littele mon, ne long, ne red, 
tliif thu -old don after mi red. 

* * * 

The rede raon he is a quet ; 
for he wole the tliin uvil red ; 
he is cocker, thef, and horeling, 
scolde, of wrechedome he is king." 

xxxiii. p. 170. This fable is not found in the other collec- 
tions. It is probal)ly taken from some branch of the Roman 
du Renart. Legrand d'Aussy, tom. ii, p. 413, has given the 
analysis of a poem entitled La Confession du Renard. 

xxxiv. p. 171. This fable is also peculiar to the present 
collection. It is probably taken from a fabliau. 

250 NOTES. 


Fab. I. p, 174. This is the same as the prose Latin story 
given in the text of the present volume, xci, p. 78. See the 

II. p. 175. I have not met with this story elsewhere. 

III. p. 176. From Peter Alfonsi, Discip. Cler. fab. vii. 
It is our tale cii, p. 91. See former note. — 1. 15, Ram- 
nusia, i.e. Fortuna. Leyser interprets Henricum (four lines 
below) as referring to the Latin poet Henricus Septimellensis, 
the author of an Elegia de Diversitate Fortuna et PhilosopMce 
Consolatione, of which he has given an edition in his Hist. 
Poet, et Poemat. Med. Mv. p. 453. This poet, who flourished 
at the end of the twelfth century, lived in mean circumstances, 
and is characterised in some manuscripts by the title of Hen- 
ricus Pauper. 

IV. p. 177. From Peter Alfonsi, fab. ix. This story was 
popular as a fabliau. It is of oriental origin, and is found in 
the early collection entitled Dolopathos, as well as in several 
of the old Italian novelists, and among the jests and stories 
of the sixteenth century. In the last line but one, Leyser 
conjectures that the word latitia is to be understood after 
perpetua . 

v. p. 178. From Peter Alfonsi, fab. xi. It is the same 
story as No. xiii, p. 16, of the present volume. See the former 

VI. p. 181. From Peter Alfonsi, fab. xii. This is the same 
as No. CI, p. 89, of the present volume, on which see the note. 

VII. ^^. 183. This story is identical with the first part of 
the fabliau by Guerin, entitled Dc la dame qui jit accroire a 

NOTES. 251 

son mari qu'il avoit revL See Legrand d'Aussy, Fabliaux, 
torn. ii. p. 340. It is found in the Italian writers Domeuichi 
and Malespini. It is the same as the sixty-first tale in the 
Cent Nouvelles Nouvelles, Le cocu dupe. For other indica- 
tions see Leroux de Lincy's edit, of the Cent Nouv. Nouv. 
torn. ii. p. 376, and Legrand d'Aussy, Fabliaux, loc. cit. 

VIII. p. 183. The story is the same as the fabliau Du 
I'nllet mix dnuze fames, printed in Barbazan, torn. iii. 148. 
It forms one of the Facetite of Frischliuius, is found in the 
Conviviales Sermones, i. p. 246, and occurs in various other 
collections indicated by Legrand d'Aussy, Fabliaux, torn. iii. 
p. 234. 

IX. p. 184. This is the same story as No. c. . 85, in the 
present volume. 

Cap. XI. p. 190. Ulricus Viennensis. This name is not 
found in the Bibliotheca Latina Medias et Infimse ^Etatis of 

Helias, mentioned a few lines farther on, was Petrus Helias, 
a celebrated grammarian of the eleventh century. Priscicus 
is only Priscianus, a little altered for the sake of the metre. 


abcidere, 13, /or abscidere, to cut off. 
adulatus, 146, adulation, flattery . 
adunatio, 100, an assemblage. 
advocatus, 70, an advocate, a hailiff. 
ancipiter, 52, 155, a haivk : the form 

commonly used in the middle ages 

for accipiter. 
angariare, 183, to torment, vex. 
angustia, 15, 16, 152, anguish, paiti, 

smart. In angustiis, 64, in trouble. 
anxiari, 19, to be excruciated, to suffer 

ai'genteus, 86, a FranJcish coin of the 

value of the eighth part o/a solidus. 
armiger, 33, an esquier. 
arreptitius, 100, possessed, a d<Bmoniac. 
assoniatus, 170, summoned, asked (?) 
attendere, 14, 41, 52, 137, to observe, 

to pay attention to. 

baco,-nis, 1 12, bacon. 

balivus, 73, a bailiff, provost, one who 
has jurisdiction over a certain dis- 

ballivia, 124, 125, a bailiwick, juris- 

bastardus, 23, Fr. bastard, illegiti- 
mately born. 

beneveniat, 40, welcome. 

bladum, 133, 134, old Fr. bled, mod. 
Fr. ble, corn, wheat. 

borellus, 10, a hind of coarse cloth, 
burel'm Chaucer 

bubuhis, 139, 140, an ox. 

bucella, 134, a morsel of bread Buc- 
cellam panis, 149. 

busardus, 52, a buzzard, a kind of 
hawk. See the note. 

busselhis, 133, a bushel. 
calciamenta, 41, /or calceamenta, Fr. 

chaussements, shoes. 
capa, 107, a cape. 
capucium, 107, a capuce. 
carius, 184, /or libentius, rather. 
carmen, 25, 92, 177, a charm, incan- 
carminare, 67, to charm, enchant, 

repeat a charm. 
carminatio, 21, 67, a charm, a 

cassum (minari), 66, to threaten to fall. 
catus, 57, 80, a cat. 
cautela, 69, old Fr. cautel, a trick. 
cibare, 28, to feed. 
cirogrillus, 52, a kind of porcupine. 
cirotlieca, cyrotheca, 6, 106,. /'or chi- 

rotheca, Gr. xtipo9i]Kr),a glove. 
cirpus, 58, for scirpus, a reed or nish. 
concito, 179, quickly, immediately. 
confortare, 69, to comfort, console, 

conradium, 169, provision, board, 

meal, ivhatever is given for food. 
coopertorium, 117, a coverture, or 

corona, 55, the moik's crown, or 

corsum, 166, ? for cursum. 
cucuUa, 55, a cowl. 
cultellus, 41, 88, Fr. couteau, a knife. 
Curtis, 174, a court, yard. 
curtus, ]0. Fr. court, s/ior<. 

dapifer, 38, a butler, or steward. 
delitere, 88, Fr. deliter, to delight, he 



denarius, 24, 27, 29, &c. Fr. denier, 

a coin the iicelflh part of a solidus. 
dictum, 127, Fr. dit, a dit, poetical 

composition, ditty. 
dieta, 65, like the Fr. journee, a day, 

a day's journey. 
diligere, 175, to desire. 
dio, 177, /or divo. 
doniicella, 82, a household attendant. 

96, a lady in a nunnery who had 

not yet taken the veil. 
dux, 50. Fr. due, the horned owl. 

exennium, 82, 124, a gift. 

falcare, 13, Fr. faucher, to mow. 

fantasia, 134, Fr. fantasie, fancy, 
imagination, fantasy. 

fi I 56, an inteiTogation of disgust at 
something filthy, or which smells 
bad. There was a popular distich 
to this effect (MS. Addit. No. 
11,579, fol. 148, vo)— 

Pld, nota fcetoris, lippus gravis om- 
nibus horis ; 

Sit procul hiuc lippus, etplii procul, 
ergo Philippus. 

In the Harl. MS. from which the 
tale is taken, the reading is mur- 
murantibus et dicentibus, Proh 

finatio, 2, an obligation to pay, a 

firmare, 56, io lay a ivager. firmatio, 
a wager. (?) 

florenus, 114, 115, a florin, a coin of 
the value of ten soliJi. 

focaria, 124, a priests -wife or concu- 
,hine. See on this word a note in 
Political Songs, p. 352. 

frustrare, 140, for frustare, to divide. 

frustrum, 139, for frustum, a frag- 
ment, broken piece. The most 
usual Ibnn in Latin of this period. 

garcio, 113, 113, Fr. garyon, a hired 

gliscere, 145, 174, to desire. 
grossu.s, 10, 109, great, gross, coarse. 

grossa verba, Fr. gros mots, angry 

gulosus, 81, n glutton. 
gumphus, 106, the sewer (?) 

hasardum, 66, the game of hasard. 
hericius, 57, for ericius, a hedgehog. 
hiati, 181, perhaps an error for hianti. 
horse, 39, the name given to the daily 

offices of the Church, which were 

performed atft-ved hours. 

jambicare, 199, to move the kg awk- 
wardly in ivalking. 

jambus, 199, Fr. jambe, the leg. 

impugnatio, 60, an attacking, throtc- 
ing at. 

insinuare, 179, 199, to shoiv, exhibit. 

intersignum, 131, a token, sign. 

joculator, 40, 129, Fr jongleur, ajon- 
gltur, or minstrel. 

leccator, 18, 19, 20, 66, a blackguard, 

drunkard, Ictcher. 
levis, 189, a light reputation. 
linitus, 161, (?) 
lintheamen, 117, a sheet. 
lintheum, 97, for linteum. 
lubricare, 15, to slip. 

marca, 22, 114, a mark, a sum of 
money equal to thirteen shillings 
and fourpence of our present coin- 

melos, otis, 58, a mole. 

menestrallus, menistrallus, 82, 126, a 

mercenarii homines, 29, merchants. 

miles is always tised in the sense of a 

mimus, 126, 127, 129, a jongleur, or 

minutum, 113, a piece of money of 
the value of a farthing. 

miraculum, 100, a miracle-play. 

monialis, 38, a nun. 

morbidavp, 198, to make diseased. 

morcellum, 50, Fr. morcemx, a morsel, 



murilegus, raurelegus, 26, 56, a cat. 

nigromantia, 64, necromanc;/. 
nigromanticus, 125, a necromancer, 

nota, 60, for notitia, knowledge. 

obolus, 113, the half of a deuarius, a 

palefridus, 119, a palfrey. 

palus, 199, mud. 

panni, 19, clothes, 

Parisius, 67, &c. at Paris. It appears 

to be an indeclinable word, 
pictavina, 113, 114, Fr. poitevin, a 

coin of the value of a farthing. 
pitancia, 169, the last or extra course 

at a meal, consisting generally of 

fruit or vegetables. 
pouderatio, 94, weight. 
pra;vius, 12, adv. before. 
privata, 104, the privies. 
prodere, 3, for perdere. An error of 

the scribe, 
prohibere, l,for perhibere. Probably 

an error of the scribe, 
projudex, 210, a substitute for a 

judge (?) 
propire, 150, to approach. 
propositus, 1, a provost, governor; 

for prajpositus. 

qiiadrupedium, 154, a quadruped. 
quare, 170, sine quare, without a 
wherefore, i.e. unthout payment. 

rapere super arbores, 67, to run up 

trees. The Harl. MS. has scio 

super arborem ascendere. 
rasorium, 88, Fr. rasoir, a rasor. 
rato,-onis, 56, Fr. raton, a rat. 
ratus, rattus, 66, 67, Fr. rat, a rat. 
recipere, 11, to begin. Ducange gives 

instances of the use of the word 

in this sense, 
refutare, 127, to refuse. 
regulus, 52 ; the word appears here 

to be appled to some small bird : 

its general signification is a ba- 

replere, 5, to reply. 

restaurare, 143, to restore to a person, 
give back. 

ribaldus, 76, a ribald, blackguard, 
clown. See on the particular 
meaning of tliis word a note to my 
Political Songs, p. 369. The fol- 
lowing curious illustration of the 
word is given in MS. Harl. No. 
3244 (not foliated): — "Mundus 
simiUs est ribaldis, qui denarium 
quod per filum aliquis tenet mit- 
tunt in lutum, et aliquis cupidus 
transiens maniim in lutum immer- 
git ut denarium capiat, sed ribaldus 
denarium ad se trahit, cupidus a 
cajteris illusus cum nianu lutosa 

rithmus, 1 27, a rhyme, poem in rhy- 
ming verse. 

ruucinus, 185, thorny. 

rusticitas, 68, clownishness, rude- 
ness, unmannerliness, villany. fa- 
cere rusticitatem, 58. In Talelxi. 
p. 56, for esscl villania, the Harl. 
MS. reads rusticitas qumdam esset. 

sacristana, 95, a female sacristan, the 

nun who had the care of the books, 

plate, treasures, c^-c. of the nunnery, 
secet, 186, /or secabit. 
semitractare, 112, to be in the middle 

of a consultation (?) 
seneschallus, 129, a seneschal, or 

solidiis, 58, 76, a money of the value 

of twelve denarii, answering to our 

sotularis, 27, 63, Fr. Soulier, a shoe. 
stratilates, 178, street-wanderers. 
suflbcare, 72, to drown. 
sullevare, 140, /or suhlevare, to take 

synapium, synape, 15, 16, 114, for 

sinapium, 4'c. mustard. 

tela, 7, 8, 175,202, cloth. 



temptare, 103, for tentare, to tempt. 
In low Latin, a p was constantly 
interposed between m and t, and 
between in and n, and m and s, as 
temptare, columpna, sompnmm, 
prompserunt, Sfc. 

tociens, passim, for toties, so often. 

traducere uxorem, 6-1, to inarry. 

transgulare, l\,to strangle. 

triturare, 6, to thresh corn. 

truffa, 128, a Jest. 

truflare, 110, to jest. truffando,Jfs<- 

truffator, 125, a jester. 

turbido, 90, a whirlwind. 

ulna, 10, old Fr. aulne, an ell of cloth. 

valiale, 197, for -vfHe, farewell. 
veli, 167, (?) 

venerari, 140, to be yielded up (?) 
vernas, 150, (?) 

viellare, 83, to play on the violin. 
villania, 56, Fr. villanie, blackguard- 
ism, rudeness. 
viridis, 174, a green or garden. 

zelotypus, 175, an adulterer. 


. 3, 

I. 18, for suam read 



— 14, 

— subsistet — 



— 20, 

— respondet — 



— 12, 

— locupletain — 



— 7, 

— mnnducaudiim^ 



— 1, 

— pascerat — 



— 14, 

— yenissit — 



— 6, 

read rogavit me ut darem ei. 


— 20, 

— equuo — 



— li, 

— It are — 



— 10, 

— turn — 



— 2, 

— bidium . . idiio , — 

biduum. .biduo 


— 26, 

— amissimus — 



— 9, 

— poygne — 



— 3, 

— maxima mclaritatem — maximam cl 


— 17, 

— proferans — 



— 24, 

— impius — 



— 19, 

— comprobares — 



— 26, 

— morbus. 

dele the stop. 


— 3, 

— danmatsB — 



— 8, 

— erit — 










mfjpnntctJ from ti)c (etiition of 1603. 




€in ^ercp ^ocietjn 


THOMAS AMYOT, Esq. F.RS., Tueas. S.A. 


J. A. CAHUSAC, Esq. F.S.A. 

WILLIAM CHAPPELL, Esq. F.S.A., Treasurer. 







T. J. PETTIGREW, Esq. F.R S., F.S.A. 

E. F. RIMBAULT, Esq. F.S.A. Secretary. 





George Gifford was a very noted preacher of his 
time. An account of him and his publications will 
be found in Wood's " Athense.'" At Maldon, in 
Essex, he was situated in the midstof a superstitious 
district, famous then and afterwards in the history 
of witchcraft. As early as 1587, Gifford published 
" A Discourse of the subtill Practises of Devilles 
by Witches and Sorcerers." Six years afterwards, 
in 1593, appeared the first edition of the present 
dialogue, of which a second edition was printed 
in 1603. This latter has been taken as the text 
of the present edition. 

This dialogue was thought to merit reprinting, 
both as being an excellent specimen of the colloquial 
language of the reign of Elizabeth, and for the 
good sense with which the writer treats a subject 
on which so many people i-au mad, and llio eurious 


allusions which it contains to the superstitions of 
that age. It is remarkable that the second edition 
appeared in the opening year of the reign of a 
monarch, who published a treatise on witch- 
craft, as much distinguished by bigoted igno- 
rance as the present is by enlightened views. 
Still even George Grifford was either not entirely 
free from the superstitious belief of his age, or he 
was afraid to state his opinions to their full extent, 
for many of his arguments against the operations 
of witches need to be carried out a very little way 
to disprove the existence of the witches them- 












Printed by R. F. and F. K. and are to be sold by Arthur lolinson, 

at the Signe of the Flower-de-luce and Crowne 

in Paules Church-yard. 






Certaine yeres now past, right worshipfull, I pub- 
lished a small Treatise concerning Witches, to lay 
open some of Satans sleights and subtiU practises, 
least the ignoranter sort should be caried awry and 
seduced more and more by them. The errours be 
farre more grosse, and the sinnes much greater, into 
which by meanes of witches he seduceth multitudes, 
then in common opinion they be esteemed. It faUeth 
out in many places even of a sudden as it seemeth 
to me and no doubt by the heavie judgement of God, 
that the divels as it were let loose, do more pre- 
vaile then ever I have heard of. For when as men 
have set so light by the hearing of Gods voice to be 
instructed by him they are justly given over to be 
taught by the divels, and to learne their wayes. Satan 
is now heard speake and beleeved. He speaketh by 
conjurers, by sorcerers, and by witches, and his word 
is taken. Pie deviseth a number of things to be done, 
and they are put in practise and followed. The high 
providence of God Almightie and soveraigne rule over 

a 2 


all, is set forth so unto us in the Scriptures as that 
without him a sparrow cannot fall to the ground. All 
the haires of our head are numbred. The divels 
would hurt and destroy with bodily harraes both men 
and beasts, and other creatures, but aU the divels in 
hell are so chained up and brideled by this high provi- 
dence, that they cannot plucke the wing from one 
poore little wrenne, without speciall leave given them 
from the ruler of the whole earth. And yet the witches 
are made beleeve that at their request, and to pleasure 
them by fulfilling their wrath, their spirits do lame 
and kill both men and beasts. And then to spread 
this opinion among the people, these subtiU spirits 
bewray them, and will have them openly confesse that 
they have done such gi'eat things, which al the divels 
at any mans request could never do. For if they 
could, they would not stay to be intreated. God giveth 
him power sometimes to afflict both men and beasts 
with bodily harmes. If he can, he wUl do it as intreated 
and sent by witches, but for us to imagine either that 
their sending doth give him power, or that he would 
not doe that which God hath given him leave to do, 
unlesse they should request and send him, is most absui'd. 
There be many diseases in the bodies of men and beasts 
which he seeth will breake foorth unto lameness, or 
unto death, he beareth the witches in hand he doth 
them. He worketh by his other sort of witches, whom 
the people call cunning men and wise women, to confirme 
aU his matters, and by them teaching many remedies, 
that so he may be sought unto and honoured as God. 

These things taking roote in the harts of the people, 
and so making them afraid of witches, and raising up 
suspitions and rumors of sundry innocent persons, many 
giltlesse are upon mens othes condemned to death, 
and much innocent bloud is shed. How subtilly he 
contriveth these matters, I have to my small skill laid 
open in this slender Treatise. I have done it in a way 
of a Dialogue, to make the fitter for the capacity of the 
simpler sort. I am bold to offer it unto your worship, 
not unto one as needeth to be taught in these things, 
being zealously affected to the GospeU, and so grounded 
in the faith of the high providence, that I have bene 
delighted to heare and see the wise and godly course 
used upon the seate of justice by your worship, when 
such have bene arraigned. I offer it therfore as a 
testimonie of a thankfuU mind for favors and kindnes 
shewed towards me, and so intreat your worship to 
accept of it. If it may do good to any of the weaker 
sort in knowledge, I shall be glad. If I erre in any 
thing, being shewed it, I will be ready to correct it. 

Your Worships in all duties to commaund, 

George Giffard. 


Samuel. Daniel. The wife of Samuel. M. B. 
schoole-maister. The goodwife R. 

Sam. You are wel met, old acquaintance, I am glad 
to see you looke so well, how do all our good friends 
in your country ? 

Dan. I trust they be all in good health : they were 
when I came from home, I am sory to se you look so 
pale : what have you bene sicke lately ? 

Sam. Truly no, I thanke God I have had my health 
pretily well, but yet me thinke my meate doth me no 
good of late. 

Dan. AVhat is the matter, man, do you take thought 
and care for the world ? take heede of that, for the 
Scripture saith, worldly sorrow worketh death. (2 Cor. 
vii. 10.) It is a great sinne rising from unbeleefe, and 
distrust in Gods providence, when men be over pensive 
for the world. 

Sam. Indeede my mind is troubled, but not for that 
which you say, for I hope in God I shaU not want so 
long as I live. 

Dan. Is it any ti'ouble of conscience for sinne ? if 
it be, that may turne to good. 


Sam. O no, no, I know no cause why. 

Dan. Why what is it then, if I may be so bold, I 
pray you tell me. I thinke you take me for your friend. 

Sam. Indeede I have alwayes found you my verie 
good friend, and I am sure you will give me the best 
counsell you can : truely we dwell here in a bad country, 
I thinke even one of the worst in England. 

Dan. Is it so ! I thinke you dwell in a fine country, 
in a sweete wholesome aire, and fruitful! grounds. 

Sam. Aire, man ! I find no fault with the aire, there 
be naughtie people. 

Dan. Naughtie people ! where shall a man dwell, 
and not find them? swearers, liers, railers, slaunderers, 
drunkards, adulterers, riotous, unthrifts, dicers, and 
proud high minded persons, are every where to be found 
in great plentie. 

Sam. Nay, I do not meane them, I care not for 
diem. These witches, these evill favoured old witches 
do trouble me. 

Dan. lYliat, do you take your selfe to be bewitched ? 

Sam. No, no, I trust no evill spu-it can hurt me, but 
I heare of much harme done by them, they lame men 
and kil their cattel, yea they destroy both men and 
children. They say there is scarse any towne or vil- 
lage in all this shire, but there is one or two witches at 
the least in it. In good sooth, I may tell it to you as 
to my friend, when I go but into my closes, I am afraid, 
for I see now and then a hare, which my conscience 
giveth me is a witch, or some witches spirit, she stareth 
so upon me. And sometime I see an ugly weasill 


runne through my yard, and there is a foule great cat 
sometimes in my barne, which I have no liking unto. 

Dan. You never had no hurt done yet, had you by 
any witch ? 

Sam. Trust me I cannot tell, but I feare me I have; 
for there be two or three in our town which I like not, 
but especially an old woman. I have bene as careful to 
please her as ever I was to please mine own mothei', 
and to give her ever and anon one thing or other, and 
yet methinkes she frownes at me now and then. And 
I had a hog which eate his meat with his fellows, and 
was very well to our thinking over night, and in the 
morning he was starke dead. My wife hath had five or 
sixe hens even of late dead. Some of my neighbours 
wish me to burne something alive, as a hen or a hog. 
Others wiU me in time to seeke help at the hands of 
some cunning man, before I have any further harme. 
I would be glad to do for the best. 

Dan. Have you any cunning man thereabout, that 
doth helpe ? 

Sam. There is one, they say, here a twentie miles off 
at T. B. which hath holpe many. And thus much I 
know, there was one of mine acquaintance but two 
miles hence, which had great losses; he lost two or three 
kine, sixe hogs, he would not havetooke fifteene shillings 
a hog for them, and a mare. He went to that same 
man, and told him he suspected an old woman in the 
parish. And I thinke he told me, that he shewed him 
her in a glasse, and told him she had three or foure 
impes, some call them puckrels, one like a grey cat, 


another like a weasel, another like a mouse, a vengeance 
take them, it is a great pitie the country is not rid of 
them, and told Mm also what he should do : it is half a 
yeare ago, and he never had any hurt since. There is 
also a woman at R. H. five and twentie miles hence, 
that hath a great name, and great resort there is daily 
unto her. A neighbour of mine had his child taken 
lame, a girl of ten yeares old, and such a paine in her 
backe, that she could not sit upright. He went to that 
woman, she told him that he had some bad neighbour, 
the child was forespoken, as she suspected ; marie, if he 
would go home, and bring her some of the clothes 
which the child lay in all night, she would tell him cer- 
tainely. He went home, and put a table napkin about 
her necke all night, and in the morning tooke it with 
him, and she told him the girle was bewitched indeed, 
and so told him what he should do, and he had remedie : 
the girle is well at this day, and a pretie quicke girle. 
There was another of my neighbours had his wife much 
troubled, and he went to her, and she told him his wife 
was haunted with a fairie. I cannot tell what she bad 
him do, but the woman is merrie at this houre. I have 
heard, I dare not say it is so, that she weareth about 
her S. Johns Gospell, or some part of it. 

Dan. If you have such cunning men and woman, 
what need you be so much afraid ? 

Sam. Alas, man, I could teeme it to go, and some 
counsell me to go to the man at T, B. and some to the 
woman at R. H. And between them both, I have lin- 
gred the time, and feare I may be spoiled before I get 


remedie. Some wish me to beate and claw the witch, 
tmtill I fetch bloud on her, and to threaten her that I 
will have her hanged. If I knew which were the best, 
I would do it. 

Dan. I perceive your danger is betweene two 

Sam. It is very true, if I had heard but of one, I 
should have gone ere this time, and I am glad that I 
met with you. I pray you let me have your best 
counsell ; I trust you beare me good-will. 

Dan. Truly, I will give you the best counsell I can, 
which I am sure shall do you good, if you will follow 
it, for indeed I pittie your case, it is most certaine you 
are bewitched. 

Sam. Bewitched, do you thinke I am bewitched ? 
I feele no harme in my bodie, you make me more 

Dan. Nay, I do not thinke that the old woman hath 
bewitched you, or that your body is bewitched, but 
that the divell hath bewitched your mind with blind- 
nesse and unbeleefe, to draw you from God, even to 
worship himselfe, by seeking help at the hands of 
divels. It is a lamentable case to see how the divel 
hath bewitched thousands at this day to runne after 
him, and even to offer saci-ifice unto him. 

Sam. I defie the diveU : worship him ? fie upon him, 
I hate him with all my heart. Do you thinke any 
seeke help at his hands ? we seeke help against him. 
I thinke he never doth good, he hurteth, but he never 
helpeth any. 


Dan. It is not in these matters to be taken as we 
imagine, but as the word of God teacheth. What 
though a man thinke he worshippeth not divels, nor 
seeketh not help at their hands, as he is perswaded, nor 
hath any such intent, is he ever the nerre, when as yet 
it shall be found by God's word, that he doth worship 
them, and seeke unto them for help ? 

Sam. Do you thinke, then, that there be no witches? 
Doth not God suffer wicked people to do harme ? Or 
do you thinke that the cunning men do helpe by the 
divell ? I would be glad to reason with you, but I 
have small knowledge in the Scriptures. "We have a 
schoolemaister that is a good pretie schoUer (they say) 
in the Latine tongue, one M. B., he is gone to my house 
even now, I pray you let me intreate you to go thither; 
you two may reason the matter, for you are learned. 

Dan. I could be content, but it will aske some 
time, and I am going to such a place upon speciall 

Sam. I pray you let me intreate you : foure or five 
houres is not so much. 

Dan. Well, I will go with you. 

Sam. Wife, I have brought an old friend of mine, 
I pray thee bid him welcome. 

The Wife. He is verie welcome. But truly, man, I 
am angrie with you, and halfe out of patience, that you 
go not to seeke helpe against yonder same old beast ; 
I have another hen dead this night. Other men can 
seeke remedie. Here is M. B. tels me, that the good- 
wife R. all the last week could not make her butter 


come. She never rested untill she had got her hus- 
band out to the woman at R. H. ; and when he came 
home, they did but heate a spit red hot, and thrust into 
the creame, using certaine words, as she willed him, 
and it came as kindly as any butter that ever she 
made. I met the old filth this morning ; Lord, how 
sowerly she looked upon me, and mumbled as she 
went, I heard part of her words. Ah, (quoth she) you 
have an honest man to your husband, I heare how he 
doth use me. In truth, husband, my stomackedid so rise 
against her, that I could have found in my heart to 
have flowne upon her, and scratched her, but that I 
feared she would be too strong for me. It is a lustie 
old queane. I wished that the good- wife R. had bene 
with me. I pray you, good husband, let me intreate 
you to go to that same good woman : you may ride 
thither in halfe a day. 

Sam. Wife, I pray thee be content, I have intreated 
this mine old friend to reason with M. B., for he tels 
me that we be in a verie foul errour. 

M. B. I suppose, so farre as my learning and 
capacitie do extend, that small reasoning may serve. 
The word of God doth shew plainely that there be 
witches, and commaundeth they should be put to death. 
Experience hath taught too too many what harmes they 
do. And if any have the gift to minister help against 
them, shall we refuse it ? Shall we not drinke when 
we are athirst ? shall we not warme us when we are a 
cold ? It is pitie that anie man should open his mouth 
any way to defend them, their impietie is so gi'eat. 


Dan. For my part, I go not about to defend witches. 
I denie not but that the divell worketh by them. And 
that they ought to be put to death. We ought also to 
seeke remedy against them, but, as I told my friend, 
the devil doth bewitch men by meanes of these 
witches, and leade them from God, even to follow 
himselfe, to offer sacrifice unto him, to worship him, to 
obey his will, to commit many grievous sinnes, and be 
drowned in manifold errours. 

M. B. If you have this meaning, that witches and 
sorcerers are bewitched by the devill, that they forsake 
God, and folow him, that they worship and obey him, 
and do sacrifice unto him, and commit many hainous sins, 
I agree with you, for I take it, they even vow themselves 
to the divell, or else he would not be so redie to do 
them service. But if you meane that such as seeke re- 
medy against them, and would have them rooted out, 
be so seduced and mis-led by the divell, as you speake, 
I say your speech is rash and foolish, for they that be 
earnest against witches, be earnest against the divell, 
they defie the divell, they seeke to resist him, and to 
roote out his instruments. Now, if you were a man 
that had any learning, you should see, that contraries 
cannot be in the same subject, at one instant, in the 
same part, and in the same respect : how then can a 
man hate the divell, defie the divell and his works, and 
yet follow him at one time ? 

Dan. I know that witches and conjurers are se- 
duced and become the vassals of Satan, they be his 
servants, and not he theirs, as you speake. But I meane 


indeed that multitudes are seduced and led from God, 
to follow the divell, by meanes of witches and conjurers : 
yea I speake it of those, not which are caried of a godly 
zeale, but of a blind rage and mad furie against them. 
If I speake this rashly and foolishly, as you say, and 
your self learned as you boast, and I unlearned, I shall 
be the more easily overthrowne. But I speake so truly, 
and can so well justifie aU that I have said by the word 
of God, that your learning and best skill shall not be 
able to disproove the same. Your logicke at the first 
doth faile you. Not that contraries can be in the same 
subject at the same instant, in the same part, and in 
the same respect. But herein you are utterly blind 
and deceived, that you name contraries, and take it 
that the first of them, as namely to hate the diveU, to 
defie him and his workes, are in them, when as indeede 
they are in them but in imagination. For if men say 
and think they defie the divel and his workes, and 
through blindnes and infidelitie, are even bewitched, 
and seduced to follow the deviU, and to do his will, 
doth their speech and blind imagination make the 
things indeede to be in them ? What if a poore begger 
woman say and thinke that she is a queene : is she 
therefore no begger, begging still her bread ? or is she* 
rid of her lice ? 

31. B. Nay, if you judge, I have done. Kmen be 
earnest against the divell, and defie him and all his 
workes, are you to judge of their conscience, and to say 
they defie him but in imagination, and follow him, and 
woi-ship him indeed ? is not God alone the judge over 


men's hearts ? Againe, do you compare those that are 
in their right mind, with such as be mad, or out of 
their wits ? 

Dan. I know that God alone is the searcher of the 
heart, touching the things which lie hid in secret : but 
where things are open and manifest, the tree is knowne 
by the fruites, so farre we may go. As if a man pro- 
fesse the faith of Jesus Christ soundly, in all points 
according to the word of God, and doth frame his life 
thereafter in doing good workes : it is very wicked for 
any man to judge of him, that he is a hypocrite, and 
that he doth all of vaine-glorie. And yet it may be 
that the Lord, who discerneth the secret intents of the 
heart, seeth indeed that he is but an hypocrite. On 
the contrarie part, where a man professeth in words 
that he doth defie the divell and aU his workes, and 
yet when it cometh to the triall of Gods word, he is 
found to be seduced, and wrapped in blind errors of the 
diveU, in infidelitie, and evill workes, in which he ful- 
fiUeth tlie will of Satan, and honoureth him in the 
place of God, shall we say that this is a good man be- 
cause of his words and imaginations, that he defieth the 
diveU and his works ? Woe he to them that call good 
eviU, and evill good, Esa. v. "We may say they are in 
a bad case, except they repent, and turne from follow- 
ing Satan. But yet I say, that a faithful! man may 
erre in some of these things through weakenesse of 
faith, and through ignorance. And therefore, hei'e men 
may not be too rash in judgment. And now whereas 
you find fault, tliat I make comparison between such as 



be mad and those that be in their right mind: it is 
your ignorance, which do not consider that there be 
two kinds of madnes, or being out of their right mind, 
the one for matters of this workl, the other for things 
spirituall and heavenly. There be which are in their wits 
for this world, which touching spiritual things are as far 
awrie in their imaginations, as the poors beggar, which 
thinketh she is a goodly queene. Doth not the holy 
apostle say, that because men receive not the love of 
the truth, God ivill send them strong delusion to beleere 
lies, 2 Thes. ii. And what is that, but tliat Satan shall 
seduce, illude, and bewitch their minds, to mal^e them 
beleeve that they worship and follow God, wlien they 
worship and foUow him ? 

M. B. Do you take that to be St. Pauls meaning ? 
Doth Satan bewitch mens minds, and leade them into 
falshood and errour, making them beleeve they wor- 
ship God, when they worship divels ? 

Dan. S. Paul speaketh there indeed of the comming 
of the great Antichrist in the power of the divell. 
Now those wdiich are seduced and worship Antichrist, 
thinke they worship God, but marke what S. John 
saith. All the world wondred, and followed the Beast, 
and worshipped the Dragon which gave power to the 
Beast: and they worshipped the Beast. Revelat. xiii. 
And looke in the twelfth chapter of the Revelation, 
and you shall find that the Dragon, which the Poperie 
doth worship in stead of God, is the divell. 

M. B. Truly I like your woi'ds well, I am persuaded 
the divell doth seduce and bewitch mens minds : but 



toucliing those that seek help at the hands of cunning 
men and women against witches, I cannot thinke so 
hardly of them. I may be awrie, I see well : I will not 
be obstinate if the word of God shew me mine errour. 
Let us even friendly conferre of the matter. Be not 
offended with me, and for my part I will speake all 
that I know or thinke. 

Dcm. I must intreate you likewise to beare with my 
plaine speeches. And let us in the matters proceede 
from one point to another, standing onely upon that, 
wherein we shall be found to differ in judgement : and 
let Gods word be the judge betweene us. 

Sam. I like this well : though I can say but litle, I 
wiU sit and heare you. 

Dan. What is the first question that we shall 
handle ?, 

M. B. I heard you say, if I did not mistake yovir 
speech, that there be witches that works by the divell. 
But yet I pray you tel me, do you thinke there be 
such ? I know some are of opinion there be none. 

Dan. It is so evident by the Scriptures, and in all 
experience, that there be witches which worke by the 
divell, or rather, I may say, the diveU worketh by 
them, that such as go about to proove the contrarie do 
shew themselves but cavillers. 

M. B. I am glad we agree in that point, I hope we 
shall in the rest. What say you to this? that the 
witches have their spirits, some hath one, some hath 
more, as tAvo, three, foure, or five, some in one likenesse, 
and some in another, as like cats, weasils, toades, or 


mise, whom tliey nourish with milke or with a chicken, 
or by letting them suck now and then a drop of bloud: 
whom they call when they be offended with any, and 
send them to hurt them in their bodies, yea to kill 
them, and to kill their catteU ? 

Dan. Here is great deceit, and great illusion ; here 
the diveU leadeth the ignorant people into foule 
errours, by which he draweth them headlong into many 
grievous sinnes. 

M. B. Nay, then, I see you ai-e awrie, if you denie 
these things, and say they be but illusions. They 
have been proved, and proved againe, even by the 
manifold confessions of the witches themselves. I am 
out of all doubt in these, and could in many particu- 
lare lay open what hath fallen out. I did dwel in a 
village within these five yeares, where there was a man 
of good wealth, and sodainly within ten dayes space, he 
had three kine died, his gelding worth ten pounds fel 
lame, he was himself taken with a gi'eat paine in his 
back, and a child of seven yeeres old died. He sent to 
the woman at R. H. and she said he was plagued 
by a witch, adding moreover, that there were three 
women witches in that town, and one man witch: 
willing him to look whom he most suspected : he sus- 
pected one old woman, and caused her to be caried be- 
fore a Justice of Peace and examined : with much 
ado at the last she confessed all : which was this in 
effect : that she had three spirits, one like a cat, which 
she called Lightfoot, another like a toade, which she 
called Lunch, the third like a weasiU, which she called 

c 2 


Makeshift. This Lighttbote she said, one Mother 
Barlie, of W., sold her above sixteene yeares ago, 
for an oven cake, and told her the cat would do her 
good service, if she would, she might send her of her 
errand : this cat was with her but a while, but the 
weasil and the tode came and ofFi-ed their service. 
The cat would kill kine, the weasil would kiU horses, 
the toade would plague men in their bodies. She sent 
them all three (as she confessed) against this man. 
She was committed to the prison, and there she died 
before the assises. I could tell you of many such : I 
had no mind to dwell in that place any longer. 

Dan. You mistake me, I do not meane that the 
things are not, but my meaning is, that the divell by 
such things doth beguile and seduce ignorant men, and 
lead them into errours and grievous sinnes. And let 
us examine every parcell of that which you set downe 
in your speech, and you shall see no lesse. 

M. B. That is it which I woiUd faine see. You 
confesse they have spirits, some one, some more, and in 
such likenesses : what errour be the people led into by 

Dan. First consider this, that there be multitudes 
and armies of divels, as we see in the Gospel, that 
many divels were entered into one man, and Christ 
saying What is thy name? answer is made. Legion, 
for ice are many. Marke v. Now, although the 
divels be many, yet they be all caried with such 
hatred against God, with such desire to have him dis- 
honored and blasphemed, and burne with such bloudie 


malice and crueltie against men, that they bend tlieir 
study al together, one helping and furthering anotlier 
what they can in their worke: insomuch that the Scrip- 
ture doth speake of them, as if they were but one 
divell : for tSt. Peter saith, Vour adversarie the divell 
goeth about like a roaring lion seeking whom he may 
devoure. (1 Pet. v.) And in the Revelation, (chapter 
xii.) all the divels make that great red dragon, and our 
Saviour doth shew how close they joyne in one, when 
he saith. If Satan be derided against Satan, or if 
Satan castfoorth Satan, hoiv shall his kingdome endure'^ 
(Matth. xii.) Now then, whether the witch deale, as she 
supposeth, with one spirit, or with many, it commeth all 
to one effect, thus farre, tliat one dealeth not alone, 
but with the help of others. So that he or she that 
hath familiaritie with one divel, it is as much as if it 
were with an hundred. Moreover, the divels be 
spirits, they have no bodily shape or likenesse, but yet 
can make an appearance of a shape, as appeareth by 
the inchaunters before Pharao, when their rods were 
turned into serpents in shew. (Exod. vii.) And then one 
divel can seeme to be foure or five, and foure or five 
can seeme to be one: it is therefore but the craft of 
Satan, to make shew of more or lesse. 

M. B. Do you not thinke then, that where the more 
divels be, there is the greater power of Satan ? 

Dan. Yes, but it cannot be discerned, be his appear- 
ing to the witch in shew of more or lesse, for one can 
seeme ten unto her, and ten can seeme one. 

M. B. Well, I do not mislike all this, I pray you 
pi'oceede forward. 


Dan. Then further marke well how the holy Scrip- 
tures do paint out the clivels to be mightie terrible 
spirits, full of power, rage, and crueltie, compared to a 
great fierie red dragon ; (Eevel. xii.) to a greedie or 
lumgrie lion, that roareth after the px'ey, (1 Pet. v.) 
and called by S. Paul principalities and powers, the 
rulers of the darknesse of this world : now when they take 
upon them the shapes of such paltrie vermin, as cats, 
mise, todes, and weasils, it is even of subtiltie to cover 
and hide his mightie tyi-annie and power, which he 
exerciseth over the hearts of the wicked. It is most 
necessarie for us all to know, what strong adversaries 
we have to encounter withall, that we may flie unto 
the Lord God, and seek to be armed with his power 
jigainst them. 

M, B. Well, what will you inferre upon this ? I 
can not denie but that the Scriptures do paint out the 
divels to be mightie terrible spirits, and so they maybe, 
although they appeare but like cats or weasils. 

Dan. I do not say that they be not mightie and 
terrible, because they appeare in such shapes: but I 
affirme, that their appearing so, is to cover and hide 
their mightinesse and effectual working, which they 
exercise in the dark hearts of men. And marke well, 
I pray you, the power of divels is in the hearts of men, 
as to harden the heart, to blind the eyes of the mind, 
and from the lustes and concupiscenses which are in 
them, to inflame them unto wrath, malice, envie, and 
cruell murthers: to puffe them up in pride, arrogancie, 
and vaine glorie : to intice them unto wantonness and 


whooredomes, and all uncleannesse. And about these 
things they work continually, and with such efficacy, 
that without the power of the glorious passion and re- 
surrection of our Lord Jesus Christ, which we have by 
faith, they cannot be withstood, and they will seeme to 
be but meane fellows, busied about making drinke that 
it shal not work in the fat, in keeping cheese from run- 
ning, and butter from comming, in killing hens or hogs, 
or making men lame. 

M. B. May they not do both the one and the 
other ? 

Dan. Yea, but this is my meaning, that while they 
be occupied about the greatest tilings, as in stirring up 
tyrants and wicked men to persecute, to reproch, and 
blaspheme the GospeU, which pulleth them downe, to 
set division and wars betweene kingdoms and kings, 
hatred and discord betweene man and wife, and con- 
tention betweene brethren : yea, to set all in a broile 
and confusion : they would seeme to be busied about 
trifles, and about these they busie mens minds, that 
they may not observe and take heed of them in those 

M. B. I perceive your meaning, but yet I do not 
conceive whereunto you chiefly tend : for do not they 
which looke upon these harmes done by witches, con- 
fesse that the divell doth all those things which you 
mention ? 

Dan. The ignorant sort which are so terrified by 
witches, do in words after a sort confesse so much as 
you say, but when it commeth to the matter, they denie 


it in effect. For marke this, the divels continually 
compasse the soule of man about, to shoote it full of 
their fierie darts, (Ephes. vi.) even to wound it to 
death with all wicked sinnes. The dwell goeth about 
like a roaring lion, seeking ivhom he may devoure. 
(1 Pet. V.) And they by this craft which they use by 
meanes of the Avitches, make the blind people imagine 
that they never come nigh them, but when the witches 
are angrie and do send them, and that they are easily 
driven away when they do come, as by burning some 
quick thing, as hen, or hog, or by beating and drawing 
bloud upon the witch. Such people as can thus drive 
him away, or by thrusting a spit red bote into their 
creame, are farre from knowing the spirit uall battell, 
in which we are to warre under the banner of Christ 
against the divell, much lesse do they know how to 
put on (as S. Paul willeth), the whole armour of God, 
to resist and overcome him. (Ephes. vi.) He may deale 
with their soules even as he listeth, when they take 
him not present but upon such sending, and where 
such hurt doth follow in their bodies or goods. 

31. B. I do not denie, but that the divels seeke 
chiefly for to destroy the soules of men: but (as I take it) 
you confesse, that they being sent by the witches, do 
also those bodily harmes : and as yet I see no reason 
why they may not seeke remedie against such harmes, 
and drive him away by any good meanes ; doth the 
word of God forbid us to use meanes ? If I be sicke, 
shall I not take phisicke ? If I be thirstie, shall I not 
drinke ? Indeed, I am of your mind, though I did not 


know so much before, that the divell dealeth subtilly 
in this, that by dealing in such small matters, he 
covereth himself in the greater, as though he came not 
neere, nor did not meddle but in such manner: but here 
standeth the case, I resist him in those greater, may I 
not also use those helpes which drive him away in the 
lesser ? I will, if I can, drive him away in all things. 

Da7i. How the divels are sent by the witches, and 
how they do those bodily harmes, we are not yet come 
unto, and there lie two of the chiefest subtilities of the 
divell in them, by which he deceiveth the multitude. 
But by occasion we are fallen into the mention of 
remedy to drive them away. Because (I say), such as 
thus drive him away, know not the spiritual battel, 
much lesse how to put on the whole armour of God to 
overcome the divell: order doth require that we speake 
first of his sending, and then of those bodily harmes 
which he doth, afterward of these meanes which are used 
to repell him. Let us therefore step one step backe 
againe, if you agree to the rest which I have spoken. 

M. B. With a good will : for so we shall omit no 
part. But I thought we had fully agreed in this, that 
the witches do send their spirits, and do many harmes 
both unto men and beasts : because we have it con- 
firmed by daily experience: and unlesse you will denie 
that which is manifest, I doubt not but we shall accord 
in these. 

Dan. I say the witches do send their spirits. 

M. B. What shall we neede then to stand u})on tliat 
point in which we are agreed r 


Dan. Yes, though we agree that they send them, 
yet we may dissent in divers things about this sending. 
As first, tell me, whether do you thinke that the witch 
or the diveU is the servant; which of them commaundeth, 
and which obeyeth ? 

M. B. How can I tell that ? It is thought he be- 
commeth her servant, and where she is displeased and 
would be revenged, she hireth him for to do it. The 
witches themselves have confessed thus much : and for 
my part, I thinke no man can disproove it. 

Dan. They that do the will of God, are the children 
and servants of God. And they which fulfill the lustes 
of the divell, and obey him, are his children and his 
servants. (John viii. 44, Acts xiii. 10.) Are they not ? 

M. B. I grant all this. 

Dan. The divels are tlie rulers of the darknesse of 
this world. (Ephes. vi. verse 12.) 

M. B. The text is plaine. 

Dan. The darknesse of this world, is not meant of 
the darknes of the night, which is but the shadow of 
the earth, but it is the spirituall darknesse, which con- 
sisteth in the ignorance of God, in infidelitie, and in 

M. B. I am of your mind in this also. 

Dan. And do you not thinke then that the divell 
hath his throne, his dominion, and kingdome in the 
hearts of ignorant blind infidels ? 

M. B. I must needes thinke he hath ; the word of 
God doth force me thereunto, seeing he is the prince 
of darkenesse. 


Dan. And is there any greater infidelitie and dark- 
nesse in any, then in witches, conjurers, and such as 
have familiaritie with divels ? 

31. B. I take it they be deepest overwhelmed in 
darknesse and infidelitie of all other. 

Dan. Lay all these things together which you con- 
fesse, and see whether it doth not follow upon the same, 
that the witch is the vassall of the divell, and not he 
her servant ; he is lord and commaundeth, and she is 
his drudge and obeyeth. 

M. B. Yea, although he be lord, yet he is content 
to serve her turne, and the witches confesse, they call 
them forth and send them, and that they hire them to 
hurt such in their bodies, and in their cattell, and they 
be displeased withall. 

Dan. I am sorie you are so fari*e awrie : it is pitie 
any man should be in such errour, especially a man 
that hath learning, and should teach others knowledge. 

M. B. Nay, I may returne this upon you ; for, if 
you will denie this, it is but a folly to reason any fur- 
ther. I will never be driven from that which I know. 
There was one old mother W. of Great T. which had 
a spirit like a weasill : she was offended highly Avith 
one H. M. : liome she went, and called forth her spirit, 
which lay in a pot of wooU under her bed, she willed 
him to go and plague the man : he required what she 
would give him, and he would kill H. M. She said 
she would give him a cocke, which she did, and he 
went, and the man fell sicke with a great paijic in his 
belly, languished, and died: the witch was arraigned, 
condemned, and lianged, and did confesse all this. 


Dan. I told you before that I do not deny these 
things, but you ai'e deceived about the doing: you 
marke not the cunning sleights of the divell: tell me, is 
not this the truth which S. Peter speaketh, that the 
divell goeih about like a roaring lion, seeking whom he 
may devoured (1 Pet. 5.) 

M. B. What then ? 

Dan. \Vliat then? can you be so simple as to imagine 
that the divell lieth in a pot of wooll, soft and warme, 
and stirreth not, but when he is hired and sent ? The 
divels conspire together in their worke, they bestirre 
them, and never take rest night nor day : they are 
never wearie, they be not a cold, they cai'e not for lying 
soft ; these be fooleries, by which he deceiveth the 
witches, and bewitcheth the minds of many ignorant 
people : and whereas you say he is hired, it is but 
deceit: for, let me aske you two or three questions more 
if neede be. 

M. B. What be your questions ? 

Dan. You say the witch corameth home angi-ie, 
who hath kindled this wrath in heart but the divell ? 
Who inflameth her mind with malice, to be revenged, 
and to do mischiefe but the divell ? doth he not rule in 
her heart ? Tell me what you thinke of this. 

M. B. I must needs confesse he stirreth her up to 
wrath and malice. 

Dan. Then he lieth not at home in his pot of wooll: 
nor he is not hired to this : hitherto she is his drudge, 
and obeyeth him, and not he her, being led by his 
suggestion. Then tell me, is not the divell like a red 


or fierie dragon (Bevelat. xii.) burning iu malice against 
God, and with all bloudie and cruell hatred that may be 
against men ? And is he not farre reddier unto all 
mischiefe, then any man or woman ? 

31. B. The divell is more fierce then any man or 
woman ; none can denie this. 

Dan. If none can denie this, and he be the worker 
of the wrath and malice in the heart of the witch, then 
what needeth he to be hired ? he stirreth her up, and 
if he would, he could turne her mind from sending him, 
and must he be hired ? doth he care for a cocke or a 
chicken ? is he hungrie, or needeth he somewhat to 
eate ? 

M. B. Nay, but it is thought he taketh those things 
to witnesse against the witch that she is his. 

Dan. Let it be, there were somewhat in that which 
you speake, yet he hath a fan-e deeper reach, for the 
truth is, he would and doth perswade the blind people, 
that he medleth litle, but when he is even hired and sent, 
and that then his medling is but in such matters : and 
hereupon all is on a broyle against old women, which 
can any wayes be suspected to be witches, as if they 
were the very plagues of the world, and as if all 
would be well, and safe from such harmes, if they were 
rooted out, and thus they fall a rooting out without all 
care : for it is thought that the wutch which hath her 
spirits, is even like a man which hath curst dogges, 
which he may set upon other mens cattell, which yet 
in the nature of dogs would never stirre but when they 
are bidden : and so the harmes do come from the man 


wliich owneth those dogs. They thinke that the coun- 
try might be rid of such spirits, if there were none to 
hoister them, or to set them a work. They imagine 
that they and their cattel should then go safe. Alas, 
poore creatures, how they be deluded ! how litel do they 
understand the high providence of Almighty God, 
which is over all ! 

M. B. Do you thinke then that witches ought not to 
be rooted out ? or do you thinke it were not much 
safetie to the countrey from harmes, if it could be rid 
of them ? 

Dan. For the rooting out of witches, the Scripture 
is plaine: Thou shall not svffer a ivitch to live: but we 
are not yet come to that point. But whether they be 
to be rooted out that men may be safe from harmes, as 
the people in furie and blindnesse imagine, that is 

M. B. Men feele the smart and the harmes which 
they do, and it is no marveU, though they be earnest 
to have them rooted out, and a good riddance it wei-e 
if the whole land could be set free from them. 

Sa. Truly, M. B., I am of your mind, I would they 
■were all hanged vip one against another: we should not 
(I hope) stand in such feare of their spii'its. But I 
interrupt you too. 

The Wife. They that would not have them hanged 
or burnt, I would they might even witch them unto 
hell. If I had but one fagot in the world, I would 
carie it a mile upon my shoulders to burne a witch. 

Dan. Well, good woman, spare your fagot awile. 


and ease your shoulders, and let us reason the matter 
a litle further. I pray you let me aske you this ques- 
tion, Doth the witch or the divell the harme unto men 
and cattell ? 

M. B. Why the divell doth it at their sending, 
though I confesse it must needes be as you said, that 
the divell worketh all in the mind of the witch, and 
mooveth her to send him. 

Dan. The divell hath a kingdome, but it is in darke- 
nesse and corruption of sinne. He hath no right 
nor power over Gods creatures, no not so much as to 
kill one flie, or to take one eare of corne out of any 
mans barne, unlesse power be given him. You know 
when Christ cast the divels out of the man possessed, 
they aske leave for to go into the heard of swine. Then 
tell me, who giveth the divell this power then, when 
the witch sendeth him, to kill or to lame man or beast ? 
doth the witch give it him ? Do you thinke he had 
power to do harme, but no mind tiU she moved him ? 
Or do you take it that her sending giveth him power 
which he had not ? 

M. B. It is a question indeed worth the asking: for 
doubtlesse the divell hath not power until it be given 
hira, to touch any creature, to hurt or to destroy the 
body, but only to tempt and to lead into sin. I am also 
sure that the witch cannot give him power, but only 
God above. 

Dan. Lay these two together then, that the divell 
onely hurteth, and that none can give him power, 
neither man nor woman, but only God, and tel me 


whether the people be not wonderfully caried awry in a 
rage. For, when as they should consider, that the 
divell is the Lords executioner : and then finding that 
he hath any power given him to molest, to hurt and 
vexe them in their bodies or goods, to know certainly 
it Cometh from the Lord, and then gather from thence 
(as the truth is), that the Lord is displeased with them 
for their offences, and so seeke unto him, humbly 
craving pardon and deliverance from this enemy seek- 
ing to be armed Avith the mighty power of faith, to cast 
him foorth and resist him, as the Lord willeth, (1 Pet. 
v.): here is no such matter, no looking so high among 
the people, but running deeper into error, and into 
sinne, as if the witches did it, and that it commeth from 
their anger, and not from their own sinnes and infi- 
delity. Here is no repentance, no humbling them- 
selves by fasting and prayer, but running for helpe 
unto divels, using raeanes which those divels by the 
cunning men and women appoint, scratching and claw- 
ing, thirsting often after guiltlesse bloud, and raging 
against those whom they imagine to be witches, which 
many times are not, because they imagin, that if there 
were no witches, there should be no such plagues. As 
if they had no foule sins nor unbeleefe, or that there 
remained not a just revenging God to punish, or as if 
he had not the divels still the executioners of his 

M. B. Truly, your words do make me affraid: for I 
am even guiltie of those things my selfe, if they be so 
grievous as you set them out : and by Gods grace I 


wil consider better of the matter: for I have counselled 
many to seeke unto those cunning folks, and to use 
such helps as they prescribe : and you say it is to 
seeke helpe at divels. To see that point we shal 
come anone : now I would be resolved about somewhat 
in your last speech, as namely, do you cleare the 
witches, because God and not they giveth the divel 
power, and do you tliinke that the divels should kill 
men and their cattell, if they were not sent by witches ? 
Should the harmes still follow, if there were not 
witches ? 

Dan. That I say God alone, and not the witches, 
giveth power unto the divels to plague and torment : it 
is so evident as that I suppose a man shall hardly meete 
with any man so grosse but will confesse it. But Ibis 
doth not cleare the witches at all ; for their sinne is in 
dealing with divels, and that they imagine that their 
spirits do those harmes, requested and hired by them ; 
when as indeed the Divel where he hath power given 
him to hurt, or where he knoweth death or grievous 
diseases will follow either in man or beast, setteth the 
witch in a rage, and moveth her to send him. Con- 
cerning your other question, I say, we shall find by the 
Scriptures, that if there were no witches at all, yet 
men shold be plagued by the divels in their bodies and 
goods. For, touching the godly, the Lord doth use 
Satan to afflict them in their bodies and in their goods, 
for to trie their faith and patience ; as the example of 
holie eTob doth testifie in ample manner. It were vile 
folly and brutish to affirme, that witches did set on the 



divels to kil his children, and to plague his body. And 
I hold it no small folly, for any man to thinke that the 
Lord doth not now scourge his children, at the least 
some of them, for their good, by the divel. There is 
no doubt, but the divel having power given him to 
afflict, useth all the craft he can, and will seeke to be 
sent by the witch, and so he will make it knowne, be- 
cause it may seeme not to be from God, but from the 
anger of a poore woman. And now, touching the 
wicked, which provoke God by their wicked sinnes and 
unbeleefe, may we not read in the Scriptures that an 
evil spirit was sent of God unto king Saul, which did 
haunt and vexe him ? Was this spirit sent by a witch ? 
Or the divels in the Gospell, which entred into the 
herd of swine and drowned them : did the Lord give 
them power, and send them, and shall we be so sottish 
as to thinke, that he sendeth not the divel now against 
ungodly men, to plague and to destroy them ? As I 
said before, here is the deepe craft of Sathan, that he 
will covet to be sent by witches, whereas, indeed, God 
hath set him, seeing none can send him but God. 
Againe, we must consider, that there be naturall causes 
in the bodies of men and beastes of grievous torments 
and diseases, yea even causes of death. Now they 
cannot be so secret, but the divell knoweth them, and 
even Avhen they are like to take effect. Then doth he 
ply it with the witch, setteth her in a fury, she sendeth 
him; even upon this sending the man or the beast sud- 
denly and strangely are tormented, fall lame, or dye. 
Then the witch is suspected, examined, and confesseth 


that she killed such a mau, or such a mans cattell, or 
made them lame. Here the people are set in a wonder- 
full maze and astonishment, as if witches could plague 
men in their wrath, by sending their spirits, because 
they confesse they did it, when their spirits do lye and 
had no power, but the torments came by natural! 
causes. And to drive the people into a deeper mad- 
nesse in this, and to make them beleeve, that strange 
and sudden torments and languishing diseases come by 
witches, he hath his other sort of witches, the cunning 
men and women, which tell even upon his word, which 
you know is to be trusted, that they be bewitched, that 
they be haunted with fairies, and that there be thus 
many witches thereabout, in every towne some. 

M. B. That is most true, no doubt, which you 
speake, I do not for my part know how to gainesay any 
one point thereof. Only I wonder at the craftinesse of 
the divels in these things, that where they have power 
graunted unto them to hurt, they will be sent by the 
witches, as if they did it hired by them, and that you 
say where harmes do follow men upon natural causes, 
that they can make shew as though they did them. 
But are you of this mind, that there should be as 
many or all those harmes done by divels, if there were 
no witches, as there be now ? Although I must needs 
confesse, that the witches can give the divell no 
power, nor can he take none by their sending: yet may 
it not be that God giveth them power oftener because 
of those witches dealing with them, then if there were 
no witches at all ? 



Dan. The craftinesse of divels is such, as without 
the light of Gods word, the wisest men under heaven 
must needs be deceived thereby. We see thei-e be 
some men so deepe in subtilties, and can cany matters 
so close, that men cannot discerne them : how much 
more the divels, which are exceedingly subtill, and 
crafty above the subtillest men ? The question which 
you aske is (in my judgment) somewhat hard: but this 
is undoubted, that if the Lord God do give unto the 
divels oftener power to hurt because of the witches, I 
meane because the divels do deale by such instruments, 
it is in his heavy judgement against the wickednesse of 
the people, which despise the true and heavenly light 
of his word. As S. Paule (prophecying of the com- 
ming of the great Antichrist) sheweth, that because 
men did not receive the love of the truth, God gave 
the divell power by Antichrist and his ministers, to 
seduce by lying signes and wonders. Indeed, I will 
not say that for the witch the divell hath power given 
him, but for the wickednesse of the people, which de- 
serve that by witches the diveU should have power to 
seduce them further. Here yet we must take heed of 
the common errour which a multitude ai'e carried so 
headlong withall, that they can b}^ no meanes see, that 
God is provoked by their sinnes to give the divell 
such instruments to worke withall, but rage against the 
witch, even as if she could do all. 

M. B. Surely, I should be a wretch to deny, that 
God giveth the divels power to plague and seduce 
because of mens wickednesse : but yet I would know. 


whether a godly faitht'iill man or woman may not be 
bewitched ? We see the divell had power given him 
over Job. 

Dan. This example of Job is not fit to proove that a 
godly man may be bewitched, seeing the divell is not 
said to deal by witches against him ; but it doth proove, 
that not only the godly, but even the most godly (as holy 
Job, who had none like him upon earth), may for their 
triall be given into the hands of Satan to be afflicted and 
tempted. And, as I said, where Satan hath power 
granted him of God, to strike with bodily plagues any 
of the godly, for the triall of their faith and patience, 
he will covet if he can bring it about, to be sent by 
some witch, and to have it knowne that he was sent. 
But the faithfull are to turne their eies from the witch, 
and to deale with God, for from him the matter com- 
meth. When they be tried, the Lord in his good time 
will deliver them depending upon him, to their great 
praise and glory, even as valiant souldiers. It is 
therefore of no great force, whether Satan come from 
the witch against the godly, or whether he have no 
witch to deale by : overcome thou the Divell, and thou 
overcommest all. Indeed, among the more ignorant 
sort he prevaileth much, when he toucheth those which 
embrace the lively word as sent from a witch. For 
many nowe doe even quake and ti*emble, and their faith 
doth stagger. Hath he power (thinke they) over such 
as be cunning in the Scriptures, then what are they the 
better for their profession ? the witch is on their bones 
as well as upon others. By this it might seeme, and 


SO they take it, that other helpes and remedies are to 
be sought then by the Scriptvu-es: and so they run and 
seeke helpe where they ought not. 

M. B. Then I pray you, though I be ah'eady per- 
swaded it is naught to seeke to these cunning men for 
helpe against witches, yet let us conferre a little of 
that. There be divers things which have perswaded 
me to think marvellous wel of them, and even as of 
such as God hath given wisedome and skill unto, even 
for to do much good. For we see many receive helpe 
by them, and are delivered from the plagues which 
come by divels. And first, I would know how they 
can be so earnest against witches : if they deale with 
the divel, and so be indeed witches themselves, how 
can they have any mind in charity to do good, to take 
pity upon such as be in misery ? Or how will Satan 
drive forth Satan ? for they no doubt, drive out divels 
out of some. 

Dan. I would come to answer your questions 
touching the seeking helpe at the hands of cunning 
men or women : but tell me first, are you resolved 
touching the sending of the spirits, and touching the 
harmes that are done ? Me thinke you slip too sud- 
denly from these points ? 

M. B. I cannot tell whether I understand your 
meaning in every thing, but sure, I have been in error 
gi-eatly, I must needs confesse. And if you please, we 
may stand somewhat longer in these questions. 

Sam. Indeed, it is my desire that you would speake 
a little plainer of these points: for I have marked well 


al your talke, and cannot well conceive of the last 
things you dealt in. With your leave, M. B., I would 
aske two or three questions of my friend. Here was, 
but seven miles hence, at W. H., one M., the man was 
of good wealth, and well accounted of among his neigh- 
bours. He pined away with sicknesse half a yeare, 
and at last died. After he was dead, his wife suspected 
ill dealing : she went to a cunning man, I know not 
where, and desired to know whereof her husband died. 
He told her that her husband died of witchery: he 
asked her if she did not suspect any thereabout. She 
sayd there was one woman which she did not like, one 
Mother "W". ; her husband and she fell out, and he feU 
sicke within two dayes after, and never recovered 
againe. He shewed her the woman as plaine in a 
glasse, as we see one another, and in the very ajiparell 
she went in that houre, for she ware an old red cap 
with corners, such as women were wont to weai'e : and 
in that she appeared in the glasse. He taught her how 
she might bring her to confesse. Well, she followed 
his counsell, went home, caused her to be apprehended 
and carried before a justice of peace. He examined 
her so wisely, that in the end she confessed she killed 
the man. She was sent to prison, she was arraigned, 
condemned, and executed : and vipon the ladder she 
seemed very penitent, desiring all the world to forgive 
her. She sayd she had a spirit in the likenesse of a 
yellow dun cat. This cat came unto her, as she sayd, 
as she sat by her fire, when slie was fallen out Avith a 
neighboui" of hers, and wished that the vengeance of 


God might light upon liim and his. The cat bad her 
not be afraid, she woukl do her no harme, she had 
served a dame five yeares in Kent, that was now dead, 
and if she would, she would be her servant. And 
wheras, sayd the cat, such a man hath misused thee, if 
thou wilt I will plague him in his cattell. She sent 
the cat ; she killed three hogs and one cow. The man 
suspecting, burnt a pig alive, and as she sayd, her cat 
would never go thither any more. Afterward she fell 
out with that M.: she sent her cat, who told her, that 
she had given liim that Avhich he should never recover : 
and indeed the man died. Now, do you not thinke the 
woman spake the truth in all this ? Would the woman 
accuse her selfe falsly at her death ? Did not the cat 
become her servant ? Did not she send her ? Did 
she not plague and kill both man and beast ? What 
should a man thinke of this ? 

Dan. You propound a particular example, and let 
us examine eveiy thing in it touching the witch, for 
the womans fact that went to the wise man, we ai'e not 
yet come to that point. You say the cat came to her 
when she was in a great rage with one of her neigh- 
bours, and did curse, wishing the vengeance of God to 
fall upon him and his. 

Sam. She sayd so, indeed ; I heard her with my 
owne eares, for I was at the execution. 

Dan. Then tell me who set her in such a devilish 
rage, so to curse and ban, as to wish that the vengeance 
of God might light upon him and his ? Did not the 
cat ? 


Sam. Truly, I thinke that the divell wrought that 
in her. 

Dan. Very well, then you see the cat is the begin- 
ner of this play. 

Sam. Call you it a play ? It was no play to some. 

Dan. Indeed the witch at last had better have 
wn'ought hai'd, then, bene at her play. But I meane 
Satan did play the jugler: for doth he not offer his ser- 
vice ? Doth he not move her to send him to plague 
the man ? Tel me, is she so forwai'd to send, as he is 
to be sent ? Or do you not take it that he ruleth in 
her heart, and even wholly directeth it to this matter ? 

Sam. I am fully perswaded he ruleth her heart. 

Dan. Then was she his di'udge, and not he her ser- 
vant : he needeth not to be hired and intreated, for if 
her hart were to send him anywhere, unto such as he 
knoweth he cannot hurt, nor seeth how to make any 
shew that he hurteth them, he can quickly turne her 
from that. Wei, the cat goeth and killeth the man, 
certaine hogs, and a cow: how could she tell that the 
cat did it ? 

Sam. How could she tell ? why he told her, man, 
and she saw and heard that he lost his catteU. 

Dan. The cat would lya, would she not ? for they 
say such cats are lyers. 

Sam. I do not trust the cats words, but because the 
thing feU out so. 

Dan. Because the hogs and the cow died, are you 
sure the cat did kill them ? might they not die of some 
natundl causes, as you see both men and beasts are 
well, and die suddenly ? 


Sam. That were strange, if they should die ofnatii- 
rall causes, and fall out so fit at the time after he was 

Dan. It is not strange at all, as marke what I tell 
you, and you shall easily see. There be naturall causes 
of tortures and griefe, of lamenesse, and of death in the 
bodies of men and of beastes, which lie so hid and se- 
cret, that the learnedest physitians cannot espie them, 
but the divell seeth them, and can conjecture very 
neare the time when they will take effect. Then doetli 
he plie it, to bring the matter about that it may seeme 
he did it. If he have anie witch to deale by, he stirreth 
up some occasion to set her in a rage with that party : 
and then he wil be sent, and telleth her he doth it. If 
he have no witch to deale by, yet he will set debate 
betweene the partie and some other, whom he may 
bring into suspition, as his greatest desire is to have 
innocent bloud shed. 

Sam. Here is a matter brought about indeed : hoAV 
could the cat do all this ? 

Dan. I told you before, that the divels worke toge- 
ther, and can speedily and most craftily compasse things, 
which are farre beyond the reach of mans capacitie. 
But sometime the divell hath power given him to 
plague and doth the hai'me. Admit he had power 
given him, and did kill the cattellof this man: let us come 
now to that, who thinke you gave him the power for to 
strike and kill ? Did the witch give him the power, 
or the Lord God ? 

Sam. Nay, surely the Avitch cannot give him 


Dan. Did he receive power after she sent him ? 

Sam. That cannot 1 tell. 

Dan. Then marke a litle: he hath power given him 
to plague this man in his goods : he will do it, but he 
will do it craftily. The Lord gave him power over the 
goods of holy Job: he worketh by instruments, for he 
stirrethup the Sabeis, and they take away his oxen and 
his asses: he raiseth up also the Chaldeis, and they cary 
away his camels. (Job i.) Even so, having power to 
strike, he will be sent by a witch, he could do it with- 
out her, but he gaineth much that way, as we shall see 
when we come to speake of the i-eraedies which men 

Sam. I wonder then that the man never had more 
hurt after he had burnt his pig alive. 

Dan. O man, the divell can abide no roast meate, 
nor no fire, he is afraid, if they fall a resting, that they 
will rost him. If they run at him with a spit red bote, 
they gaster him so sore, that his dame shall go her selfe, 
if she will, he will come no more there. But of these 
things we are to speake afterwards in their place. 

Sam. You make the divell wonderfull subtill. 

Dan. He is so subtill and full of craft and sleight, 
that no earthly creature can escape from being seduced 
by him, without the light of Gods heavenly word. But 
let us come now to the other man, whom the witcli 
confessed she killed by her cat. 

Sam. Yea, that me thinketh is more than the other : 
the woman was told by the cunning man that her hus- 
band was killed by witchery. The witch confessed so 


mucli at her death. The cat told the witch that she 
killed him. 

Dan. Here be a company of credible persons to be 
beleeved : the cunning man saith the man Avas be- 
witched to death. AVlio told him that ? 

Sam. His sjjirit that maketh the witch appeare in 
the glasse. 

Dam. That same spirit, what do you take him to 
be. an angell or a divell ? 

Sam. Some of the cunning men say, they have 
Moses or Elias, or the spirit of some holy man. 

Dan. The divell can turns himselfe into the like- 
nesse of an angell of light. For they that do think 
the cunning men and women deale with any other 
spirit then Satan, have no understanding. Satan saith, 
the man was witched to death. 

Sam. Satan saith so, he is not to be beleeved, but 
the witch confesseth it was so. 

Dan. Who told the witch ? 

Sam. Her cat that she sent. 

Dan. What is the cat, a diveU ? then i-emember the 
proverbe, Aske his fellow if he be a theefe. All the 
matter resteth upon the testimony of divels, and they 
not put to their oath. We will not ground upon mans 
testimonie without an oath, and must we beleeve the 
bare word of divels ? 

Sam. Do you thinke then that the man was not 
killed by witcherie ? 

Dan. It may be the Lord had given Satan power to 
plague the man in his bodie, and then he under a co- 


lour Avould be sent by a witch. But it is most like 
that his body did languish and pine of naturall causes, 
which the divell did know, and so would be sent, and 
seeme to do all, when as indeed he had no power to 
touch him. For although the Lord give the divell 
power to strike some in their bodies, for their haynous 
sinnes, yet the most which the witches thinke their 
spirits do kill at their request, do die of naturall dis- 

Sam. Then it scemeth the witches are deceived and 
mocked, when he maketli them beleeve he doth kill and 
plague when he doth not. And againe in this, where 
he hath power given him of God, to strike man or 
beast, hee could do it, and would without the witch, 
and so useth the witch for a colour to draw on worse 

Dan. I am glad you take my meaning so right : for 
thinke deepely of the matters, and you shall see it must 
needs be so. 

Sam. I interrupted M. B. I pray you go forward 
now to the rest. 

Da7i. Our matter which we come unto now, is the 
helpe and remedie that is sought for against witches at 
the hands of cunning men. And now if it please you 
to propound your questions, I will answer to them the 
best I can. 

M. B. Nay truly, I see alreadie all is naught, but 
yet I will object tliosc things which have carried me 
awry. I take it a man is to seeke remedy against 
evils, and I thought it was even a gift that God srave 


unto those whom we call cunning men, that they did 
very much good by. When a thing is lost, when a 
thing is stolen, many go to them, and they helpe them 
to it. I did know where the communion cup was sto- 
len : the churchwardens rode to a wise man, he gave 
them direction what night, and where they should 
stand, and the party that had stolen it should come 
thither, and confesse he had it: and certainly they had 
it agaiue. I did know one that had a child of five 
years old, a girle, it was taken pitiously: the fixther was 
in great heavinesse, and knew not what to do : some 
gave him counsel to go to a woman which dwelt ten 
miles from him, and to cary some of the clothes which 
the child lay in: he did so, the woman told him that his 
child was bewitched, and if he did not seeke remedie in 
time, the child would be lost : she bad him take some 
old clothes, and let the child lye in them all night, and 
then take and burne them : and he should see by the 
burning, for if they did burne black, that shewed the 
child was bewitched : and she said further, that doubt- 
lesse the witch would come thither. He followed her 
advice, and sure as we be here, there came an old wo- 
man in, which he suspected, even while they were 
burning, and made an errand : the man made no more 
ado, but even laid his clowches upon her and clawed her 
until the blood ran downe her cheeks, and the child 
was well witliin two days after. I could tell you of a 
stranger thing, but I have it but by report, but yet 
indeed by very credible report. There was a butcher by 
his trade that had a boy to his sonne, his name was John, 


grievous sores did breake foorth u])on liim : they layed 
salves, and noue would cleave for to drawe or to ease 
them. The father making his moane to a friend of his, 
he told him whither he should goe to a veiy skilful! man: 
he did go, and being demaundedwhome he suspected, she 
was shewed him in a glasse, an old woman that dwelt 
not far from him in an house alone: he told the cunning 
man, that the woman had shut up her doore, and was 
gone fi'om home out of the shire, and so he could not 
tell how to come by her ; he told him a way how he 
should fetch lier home. Cut off the haire (said he) of 
the boyes head, and put in a cloth and burne it, and I 
warrant you she wil come home with all tlie speed she 
can. Burne it abroad, burne it not in a chimney, for 
if you do, it will make you all afraid. The man went 
home and did this. The woman came home with all 
speed, came to his house, came to the boy, and said: 
John, scratch me; he scratched her untillthe blond fol- 
lowed, and whereas before nothing would draw his 
sores, they healed of themselves. What shoidd a man 
thinke of such things ? 

Dan. You tell of some which have received helpe 
from the hands of cunning men : and no doubt there 
may infinit examples be brought. Some have lost, 
some have things stolen from them, some are vexed in 
their bodies: they come by the things again which 
were lost or stolen, they are taught to do certaine things, 
and are eased from their griefes. But this we must 
first know, they receive tlieir helpe, if it deserve the 
name to be called helpe, from the divell. And do you 

48 A DiAr.oorE concerning 

thinke a man may lawfully seeke helpe at the hands of 
the divell ? 

M. B. Some are perswaded that they do not seeke 
helpe at the hand of divels, when they go to the wise 
men : but that it is a gift which God hath given them, 
even to do good withall. 

Dan. I do verily thinke that many of the people are 
so perswaded : but what reason is there for it ? Doth 
God by his Spirit tell where the thing is which is lost or 
stolen ? Is it an angell from heaven, or the soule of 
some man that is dead, which appeareth in the christall, 
or in the glasse, and sbeweth Ihe image of the partie 
which hath stolen, or that is a witch. 

M. B. I had rather heare what you thinke touching 
these things, then shew what I have thought. 

Dan. The divels did make the heathen people be- 
leeve that they were goddes, and so procured that they 
should worship them with divine worship. Through 
their craftines they had many waies to establish this : 
they conveyed themselves into images, and out of them 
gave answers, when they were demanded, herein they 
used great craft, for whereas they could not tell what 
should fall out, they framed the oracle in such sort as 
it was doubtfull, and might be taken both waies : and so 
looke which part it fell out on, that seemed and was ta- 
ken to be the meaning of the gods. If they did know how 
things should fall out indeed, as they did know sundry 
things touching the kingdoms and monarchies of the 
world by the writings of the prophets, and divers things 
by conjectures, as the divell could tell Saul he should 


he slaine, because he saw God had cast hhn off, and the 
hearts of the Israelites fainted, and the Philistines were 
full of courage, those they would tell plainely. Also 
they did convey themselves into the bodies of men and 
■women, and utter things which seemed very divine, such 
(as I am persuaded) were the prophetisses the Sibylles 
among the heathen. Such was the maide at Philippos, 
which is mentioned in the Actes of the Apostles, which 
brought gi-eat gaine unto her masters by divining, out of 
whom Paul cast the divell. This maid could tell of 
things lost, of things stolen, and such like, and great 
resort there was unto lier, as men had neede, or desired 
to see the strangenesse of the matter. 

31. B. Let me interrupt you a litle : The divell 
cannot be in all places at once : how could he then, re- 
maining in the maide, tell what was done in places farre 
off? how can the divell tell where the thing lost or 
stolen is, which is not only farre off but hidden ? how 
can he shew the image of the theefe or witch ? Can 
he sit and behold all things a farre off, and in secret ? 

Dan. We may not ascribe unto divels that they can 
be in all places at once, or sit in one place and behold 
aU things done a farre off. But they joyne together in 
this speciall worke, to set up their kingdome, and to 
draw the people after them, to seeke helpe at their 
handes, and so to worship them. Some of them be in 
one place, and some in another, and from all places do 
stirre up the faithlesse people to run for helpe to those 
cunning men, and then they make the relation, for 
they go thither also ; they know the theele whom they 



mooved to the theft, and can make resemblance of his 
face and apparell : they can tell where things be that 
are hid, having had a finger in the matter. And thus 
one spirit (as it doth seeme) telleth things spoken and 
done far off, but it is otherwise, there be many that do 
it, which resort from all the places where the things are 

M. B. I am satisfied touching this point. You were 
shewing how the divels did deale among the heathen 
out of the idols, and out of men and women. 

Dan. Yea, and they have subtillie wound themselves 
in againe among Christians. For using witches as their 
instruments, they make them beleeve that they do 
many harms sent by them which they do not ; and 
whereas they have power given them by God to aiflict, 
they will seeme to do it at the wrath and displeasure of 
the witch. She must send him. The matter must one 
way or other appeare, either he will seeme even com- 
pelled by force of such as do adjure him, to confesse that 
such a woman or such a man sent him, or els the witch 
must confesse so much. Then the people devisehow they 
may be safe against the witch : there is running to the 
wizards to learne what they should do, to withstand the 
fury of the witch, that she send not to them, or if she 
have sent, how they may expell her spirit, and keepe 
her from sending him again : this is it wliich the divell 
would have: for now he uttereth all his wares: he teach- 
eth by these cunning men and women many horrible 
abhominations, and foule abuses of the name of God, by 
which they are made beleeve, that they have remedy 


against the divels sent by the witches, and that they are 
cured from their harmes. 

M. B. I do not see how any man can indeed justifie, 
or maintain, that the spirits which appeare unto them 
in the christall, or in the glasse, or water, or that any 
way do speake, and shew matters unto them, be holy 
angels, or the soules of excellent men, as of Moses, 
Samuel, David, and others, though I have heard that 
the cunning men take them to be such, and thinke they 
deale by them against divels. 

Dan. It is no matter what Satan's vassals are made. 
to beleeve by his subtill sleights : it is most abhomina- 
ble for any Christian man, ever to let it enter into his 
thought, that they do anything by the power or wisdome 
of the Holy Ghost, by any angell or good spirit, or that 
they do any thing against the divell, which worke by the 
intelligence which they have from evill spirits : there- 
fore hold this, that they seeke unto divels, which run 
unto those soothsayers. 

M. B. I am perswaded indeed that they seeke unto 
divels, but I would see some reason for it out of Gods 

Dan. Touching all spirituall matters, as to be armed 
with power against divels, and to know how to avoide 
the daungers which they bring, we are no where to 
seeke and to learne but of our most blessed Lord God, 
And of him we cannot learne, but by his holy word, for 
in it he hath opened unto us all his whole will. And 
therefore where the Lord commaundeth the people of 
Israeli by Moses, (Deut. xviii.)that they should not when 



they came into the land, learne to do according to the 
abhominations of those heathen, reckoning up sundrie 
kinds of such as were Satans instruments which he used 
to seduce the muhitude, by devinations, by observing 
of times, by augurie by juglings with the helpe of the 
devill, by using familiar spirits, spirits of devination, 
and seeking to the dead: hesetteth down also the remedie, 
shewing first, that he would cast out those nations be- 
cause they hearkened unto the southsayers and deviners, 
pronouncing that everie one which doth those things 
is an abhoraination to the Lord, willing his people that 
they should not hearken to such, but that they should 
hearken unto him : and then Moses saith, A Prophet 
shall the Lord thy God raise up unto thee from among 
you of thy brethren like unto me, him shall ye heare. 

M. B. Then you proove by that place, that we must 
seeke onely to God, and not such as worke by raeanes 
beside his wordes. 

Dan. If you readethat place (Deut. xviii. ) and marke 
everie thing well, you shall see it doth not onely proove 
that they seeke unto divels, which runne to these 
cunning men and women : because the prophets which 
God hath raised up to declare the Lords will commaund 
us not to do such things : but also declareth that they 
be an abhomination to the Lord that use them, or that 
seeke unto them. 

M. B. I see then it is not onely a siune, but a most 
horrible sinne, to seeke unto them. Alas, many do 
not thinke that they seeke unto divels, when they go 
for helpe unto them for things stolne, or for helpe and 
reraedic- against witches. 


Dan. No doubt many refuse to heare the voice of 
God, to be instructed by him : they despise his word, 
and therfore they be given up to hearken unto divels. 
Such as have sought unto any of these that work by 
the divel, and now come to see their offence, ought to 
shew repentance for the same, not as for a light sinne. 
It is no small abhomination to go for helpe unto the 
divel : it is to set him in Gods place, and to honour him 
as God. It riseth of infidelitie and distrust of help 
from God, as we may see in the example of king Saule, 
who finding no answer nor comfort from God, whom 
he had so wickedly disobeyed, went to a witch. The 
heathen man said, Flectere si nequeo Superos, Acheronta 
movebo. If I cannot hitreat the gods, I tvill doione 
among the divels. 

M. B. Nay doubtlesse there can be no defence made 
for such seeking heljie at their hands, which deale with 
familiar spirits : but I muse at diverse things, as this for 
one, how the cunning men, if they deale by the power 
of the divell, should use such good words, and will them, 
that come unto them to do all in the name of Christ,, 
teaching them to use words and sentences of the Scrip- 

Dan. O sir, here lyeth the deepe subtilty of Satan : 
how should the people be seduced to follow him, if he 
shold not use great cunning to cover matters, as if di- 
vels were driven out, and harmes cured that ai'e done 
by them, even through the name and mighty power of 
God. Herein also lyeth a more foule abhomination, and 
that is the abusing and horrible prophaning of the most 


blessed name of God, and the Holy Scriptures unto 
witcheries, charmes, and conjurations, and unto all di- 
"vellish arts. Such an one is haunted withafayrie, or 
a spirit : he must learne a charme compounded of some 
strange speeches, and the names of God intermingled, or 
wears some part of S. Johns Gospell or such like. So 
against the theefe, against thedivell sent by the witch, the 
like is practised. What can Satan desire more, then that 
holy things should be thus abused ? There is ado to get 
him into the glasse, to get him into the chrystall, to get 
him into the basin of water : there is ado to bind him 
as it were by the name and power of Christ to tel 
this thing or that thing. The conjurer he bindeth 
him with the names of God, and by the vertue of 
Christs passion and resurrection, and so maketh him 
serve his turne : and all his owne worke, for he is not 
constrained nor bound, but seeketh thus to have God 
blasphemed. O (sayth the simple man) this is a good 
woman, she speaketh of God and of Christ, and doth 
all in his name : they be good words which she hath 
taught me to use : and what hurt can there be in 
using good words ? Alas, poore man, what case are 
they in which must learne good words of the divell ? 
It is not the speaking of good words, or the wearing 
of some part of the Scriptures, that defendeth from 
divels, therein lieth the craft of Satan, to have those 
holy things so fouly abused, and that men may put 
trust in words and sentences pronounced ; but the 
divels are withstood only by the power of faith, 
where the holy Scriptures are written in the heart. 


and the soule armed with the power of them. From 
this Satan draweth men by his soothsayers, teaching 
them other helpes : For the naming of God, or the 
sentences of Scriptures bindeth not Satan, when we 
reade he can utter them. 

M. B. Then how can the divell beare such a pitti- 
fuU mind, as to helpe those that be in misery ? For many 
have helpe by these cunning men. The divell is cruell 
and bent wholly to do hurt, and that is it that per- 
swadeth many that things are done even by the power 
of God. 

Dan. The divels be as pitifull as a greedy hungrie 
lyon that roareth after his pray, and as a fierce dragon 
all burning with wrath and bloudy malice : they make 
shew of doing good unto men, only of a most cruell 
and murtherous purpose, even to draw men deeper 
into the pit of hell with them. For if they can helpe 
the body a litle, it is to win both body and soule unto 
eternall damnation. Where Satan offereth his helpe, it 
is more to be feared, then when he manifestly impugn- 
eth and seeketh apparantly to hurt. 

M. B. But this then is more straunge, if they do not 
deal by the power of God, but by the power of the di- 
vell, when they drive out divels from hurting, how one 
divell should drive out another. Our Saviour saith, 
that Satan doth not drive out Satan, for then his king- 
dome should be divided and could not stand. 

Dan. It is most certaine that Satan doth not drive 
out Satan : for our Saviour hath shewed the reason of 
the contrary. One divell is ready to further the worke 


of another : but in no wise to expell or to hinder one 

31. B. There is it which maketh me to muse : we see 
the divell driven out, and doth not return againe, and 
if it be not wrought by the power of divels, as yon 
say it cannot, then must it needs be by the power of 

Dan. The divell is driven out, neither by the power 
of the divell, nor yet by the power of God, in these 
that are healed by cunning men. 

M. B. I like this worst of all the speech which I 
heard you utter yet : for if Satan be not driven out 
neither by the power of Satan, nor by the power of 
God, what other power is there to drive him out ? If 
you can shew a third power to expell him, it is moi'e 
than ever I heard of. 

Dmi. There needeth not a third power to expell him, 
for he is not driven out at all. 

31. B. I told you before, if you deny that to be, 
which all experience doth shew, then is it no reasoning. 
There be examples in many places, and daily it is scene, 
that the divell is driven out of some possessed, that 
where he did vexe and torment men in their bodies and 
in their cattell, they have remedy against him. 

Dan. I do not denie but that some which are pos- 
sessed and tormented by Satan, have release : but yet 
the divell is not cast forth by those meanes, but ceaseth 
willingly even to establish men in errour, and in most 
wicked prophaning of the name of God, and worship- 
ping of himself and so entreth deeper into them. 


M. B. I beseech you let mc heare how that is, that 
you say he ceaseth of his owne accord. Will he let go 
his hold willingly and of his owne accord, where he hath 
it upon any man ? Doth he not desire to do hurt ? 

Dan. He doeth not let go his hold which he hath upon 
any man, but indeed taketh faster hold when he seem- 
eth to be cast foorth, and doth greater hurt : for tell me 
whose devise is the conjuration ? 

31. B. I am out of doubt that conjuration is the de- 
vice of the divell. 

Dan. Then tell me, hath the divell devised and 
taught a way to bind himselfe or to cast forth himselfe ? 

M. B. That I suppose he would never do. 

Dan. Indeede if we Avill imagine that the divell is 
become an old foole, we may thinke he would teach 
that which should bind and cast forth himselfe : but the 
Scripture calleth him the old serpent : he devised and 
taught conjuration, therefore conjuration doth not cast 
him forth. Yet he seemeth to be bound by the conju- 
rer, yea even by the name of God, and by the power 
of the passion of Christ. The conjurer seemeth by the 
same power to drive him out of the man possessed, 
whose bodie he doth vexe and torment. And he ceas- 
eth willingly to torment the bodie, to establish conjura- 
tion, and to draw men quite from God, even to worship 
and to follow himselfe, and seeke all helpes at his hands. 
Even so when men are tormented in their bodies, or 
plagued in their cattell by the divell, and seeke unto- 
the cunning men and women, following the Avay that 
they prescribe unto them, and have ease in their bodies, 


and no more harme among their cattell, Satan doth 
not give place as forced, but ceaseth to do those bodily 
harmes, that he may fully win unto himself both body 
and soule. If they should not seeme to be expelled, 
how should men be drawne to seeke helpe at their 
hands which deale by him? how should witches and 
conjurers be drawne on most horribly to pollute and 
blaspheme the glorious name of God ? 

M. B. Then I see they buy their heljie deere which 
have it at the hands of these cunning men. 

Dan. Yea, what can be bought more deere than 
that which is with the losse of soule and body for ever, 
by running from God after divels ? 

31. B. What should a man thinke then touching all 
other which deale not with the divell, and yet have 
certaine wayes to find out witches, and to unwitch 
that which they have done ? 

Dan. Although they deale not directly by the divell, 
I meane they have no familiar spirits that speake unto 
them, yet they deale by divellish devices, which are 
also an abhomination to the Lord. For all those several! 
sorts of witches which the Lord rehearseth (Deut. xviii) 
did not deale directly with divels. For some were 
observers of times, which had their lucky dayes and 
their unlucky dayes, and so their houres. If they go 
to buy or sell, they chuse their hower to set foorth in. 
Some dealt by the intrailes of beasts, and by the flying 
of birds, by meeting with an hare or foxe, and on which 
hand, and a thousand such like. Some deale with the 
sive and a paire of sheeres, useing certaine words : 


some use a cliarme for the toothach, another for the 
ague, and for stopping the bleeding at the nose, also 
their spell for the theefe, and a thousand such like, 
when butter will not come, when cheese will not runne, 
nor ale worke in the fat : these would seeme of all 
others to have witches in the greatest detestation, and 
in the meane time worke by the divell themselves, and 
may be termed witches. 

BI. B. We doe count them witches which have their 
spirits, we doe not take them to be witches which doe 
but use those things which the cunning men have 
taught. For they doe not meane to doe any thing by 
the divell. Me thinketh therefore it is hard to call 
them witches. 

Dan. Take the name of witchcraft for all that deal- 
eth by the power and devices of the divell. No doubt 
some are more horrible than other of the severall sortes 
of witches, yet the lightest of them be abhominations 
before the Lord, as we are taught (Deut. xviii.) and 
the ignorance doeth not excuse. For what though the 
witch suppose it is the soule of Moses which appeareth 
in his chrystall, is he not therefore a witch? your 
neighbour, whose butter would not come, which heat a 
spit red boat and thrust into the creame, using certaine 
wordes, doth thinke she did by the power of God fray 
away the devill ; is she not therefore a witch, dealing 
with that which the divel and not God hath taught ? 
is she not a witch also in seeking helpe at devils ? they 
which did burne the cloths which their child lay in, to 
know by the burning blacke whether it were bewitched, 


and to bring the witch thither, dealt altogether by the 
power and direction of the devill, and so in scratching, 
for God hath taught no such things ; then are they not 
witches? by whose instruction and by whose power 
was the witch fetched home at the burning of the liaire 
of the butchers sonne you spake of? was not all done 
by the power of Satan and by his instruction ? are not 
they then which practize these things the disciples of 
witches, and so indeede very witches ? those which have 
their charmes and their night spels, what can they be 
but witches? I might recken up her that dealeth with the 
sieve and the sheares, and a number of such trumperies, 
in all which the most holie name of God is polluted, 
and if any thing be done, it is done wholly by the 
effectuall working of Satan. God hath given naturall 
helps, and those we may use, as from his hande against 
naturall diseases, but things besides nature he hath not 
appointed, especiallie they bee rediculous to drive away 
devilles and diseases. 

31. B. Now you speake of naturall things, we see 
there be great secretes in nature: the adamant draw- 
eth iron unto it. And why may there not be some 
force in these naturall things then ? 

Dan. No doubt there be great secrets in nature, 
which the skilful! physitians and naturall philosophers 
do find out. As the hanging of some thing about the 
necke, may have force to drive away an ague, the 
wearing of something may have such vertu to deliver 
from the cramp, and such like. And from these Satan 
doeth take occasion to bring in his trumperies and 


curious devises. As because there be secrets in nature, 
a ring is curiouslie framed according to the signes in 
the firmament, this is tied to a thread, and let downe 
into a basin or cup of water, and wil show great things. 
Because there be secrets in nature, a horshoo must be 
heat red hot, and then put into a kettle seething upon 
the fire to drive away the witches spirit. Also he that 
bath his cattle bewitched, burneth some live thing, as 
hogge or henne, to drive out the divell. Can these 
naturall thinges expeU devils? Nay, they play the 
rancke witches, which burne anything for to expell 
devils : for hath God taught to doe anie such thing ? 
Doe they burne the thing to God, or is it as a verie burnt 
sacrifice to the devill ? In the time of the law burnt 
sacrifices were ofFred to God : the devill among the 
heathen drewe the like to himself: And now by his 
sleight he doth after some sort procure the same at 
their hands, which professe to be Christians, and thus 
worshipping him, he ceaseth from hui'ting their bodies, 
or their cattell, as gaining a greater matter. 

31. B. If it be so (as I am not able to gainsay it), 
then be there multitudes in aU places which are guiltie 
of sorcerie and witchcraft. For I see many deale in 
matters by the helpe and power of the devill, which are 
perswaded otherwise. But I mei-vaile much at divers 
things touching the helpe which men have by devils. 
Let us conferre a little about them. The devill doeth 
know things past, and things present, but God onelie 
doth know what shall be done in the time to come. If 
these cunning men doe deale with no further power, 


than the power of the clivell, how can they tell so right 
what shall come to passe ? 

Dan. It is peculiar to God alone, to know what 
shall come to passe hereafter. But the Lord God hath 
revealed by his prophets and apostles many thinges that 
after should be fulfilled. Satan can give a neere con- 
jecture when these come to be fulfilled. He is a most 
subtill observer of thinges, and will guess at many, but 
especially where he hath power given him to work 
and to bring any matter about, he can and will tell it 
aforehand. Finally, God in his just judgment giveth 
him power to seduce the wicked. 

M. B. I pray you open your meaning more fully. 

Dan. Very well : In which have you any doubt. 

M. B. I take the devill gesseth at things which are 
prophecied, and is a sharpe observer of causes. But 
you said he telleth what shall be, where he worketh 
that which he foretelleth : give some example for this. 

Dan. There needeth no better example, than that 
which you tolde of the churchwardens, that went to the 
cunning man, to knowe the theefe which had stolen 
their communion cuppe. It may be sayd, where the 
cunning man bad them to go to such a place, such a 
night, and at such an hower, and thither shall come he 
that stole the cup, how could the divell tell, if it were 
a night or two after, that he should eome to that place, 
and at that hower ? You must note what power the 
divell hath in the mind of a theefe. He stirred him up 
to steale the cup. He stirred up the churchwardens to 
seeke the cunning witch. He nameth the place and 


the time, whether and when he would move the heart 
of the theefe to come : and at the time appointed he 
bringeth him thither ; for he that could move him to 
steale, could also, by secret suggestion, moove him to 
goe thither. The divel told that the witch shuld come 
home with speed that had bewitched the butchers son : 
he that had power in her heart to make her become a 
witch, did know he should have power to make herwith 
haste to come home. One carieth somewhat which a 
sick person hath lien in to the cunning man. He can 
tell, it seemeth, by the smell of the cloath, whether the 
divell hath been in it (if it smell like his divel), and so 
telleth the partie is bewitched. Take the cloathes 
which the sicke partie hath lien in, and burne them; if 
they burne blacke, then may you see it is so, and the 
witch shall come in while they be a burning. Now, if 
the Lord gave him power, and he hath striken and 
tormented the bodie of the sicke person ; and if hee 
have colourably stirred up a witch to send him ; is it not 
an easie matter for him to make the fire burne blacke, 
and to moove the witch to come at that present : or if he 
have power for to torment, and hath no witch to send 
him, his great desire being to have men guiltie of innocent 
bloud, is it not as easie by the permission of God, which 
in his just judgement giveth him power to seduce such 
people as will hearken unto divels, for him to make the 
fire burne blacke, or at least to seeme so to them, and 
to moove some forward suspected woman or other to 
come in, though she be no witch ? A thousand such 
things he worketh in, and as a cunning juggler can 
compasse and bring them about. 


M. B. Indeed, an innocent person may come in at 
such a time : but I have heard, I cannot tell how true 
it is, that therefore there is a further thing wliich they 
observe. And that is this, the cunning man biddeth set 
on a posnet, or some pan with nayles, and seeth them, 
and the witch shal come in while they be in seething, 
and within a fewe dales after her face will be all be- 
scratched with the nayles. And I have heard that some 
olde woman comming in, her face hath indeed been as it 
were scratched within a few dayes after, for the 
shingles or such like brake forth. 

Dan. O, the depth of Satans illusions, to make blinde 
people become witches, and to deale by him. He doth 
know the corrupted humours in the bodie, which will 
breake out into the small pockes, or such like, and if 
he can procure one to come in which is even ready to 
have them, what a show doth he make, as if the nailes 
did it ? 

31. B. This were great subtiltie of Satan. 

Dan. Nay, we are not able to imagine the depth of 
his sleights, neither can we see the secret force where- 
with he moveth the minds of ignorant people, and so 
bringeth about his enterprises. There doth not lie the 
greatest cunning of Satan. 

M. B. Indeed it seemeth strange and incredible, that 
the divell should so move the minds of men, and leade 
them inito this thing and that thing, and in the meane 
time tliey doe not know it, but thinke they goe against 
the divell. But now I have a further doubt. I con- 
fesse it is an easie thing for the divell to tell where a 


thing is that is lost or stoUen, but what power hath he to 
heale that which is sicke or sore ? Out of question they 
be innumerable which receive helpe by going to the cun- 
ning men. You say, he helpeth the bodie that he may 
destroy the soule. He helpeth that men may seeke 
unto him, and so set him, as it were, in the place of God. 
Me thinketh it should not be in the power of divels for 
to helpe. 

Dan. Indeed that is well mooved, there lieth a great 
sleight of the divell in it. You say that innumerable 
doe receive help by going unto cunning men. I war- 
rant you not so many as you are perswaded. 

M. B. very many : there be a number which doe 
never make it knowne, because it is misliked by some. 

Dan. Yea, and there be many which come home 
againe with a flea in their eare, they receive an answere 
as good as a Aim flam, 

M. B. It may be they come too late, the matter is 
over farre spent, and if they had come sooner they 
could have holpen them. 

Dan. Yea, a number of such cosoning answers the 
devill maketh, which satisfie ignorant people, which are 
ready to beleeve all that he telleth, and to dance after 
his pipe. One cometh to him for his childe ; if he 
know the disease be deadly, hee wiU say it is bewitched, 
but so farre spent, that there is no help, the childe 
will hardlie live two daies : the fiither commeth home 
and findeth his child deade, or it dieth within two or 
three dayes after ; here the devill getteth credit. 
Another is sicke and grievously tormented, hee sendeth : 



Satan cloth see (for he sendeth them), that the disease 
is even spent, and that the cause of it begins to fail, 
and so that the partie in a few dayes will recover, here 
he prescribeth one paltrie or other, they use it, the man 
is recovered, and so should have bene without the divels 
medicine, but now Satan hath gotten further credite. 
Another is sicke and languisheth, his neighbours tell 
him he may bee bewitched, it is good to send, and then 
he shal know. He sendeth, the devill doth not know 
Avhether the sicke man can escape and recover, or not. 
He saith, it is like he is bewitched : and teacheth what 
to doe, if there bee any helpe at all, but doubteth, and 
so whether the man live or die, Satan saveth his credite 
whole and sound. And many of these answeres he 
giveth. Againe, we must note that mans imagination 
is of great force, either to continue a disease, or to di- 
minish and take away some diseases. And in this also 
Satan deludeth some, for his medicine seemeth to do 
somewhat when it is but the parties conceit. 

M. B. These be sleightes indeede : but mee thinketh 
you goe farre in the last. I do not see how a mans 
conceit can helpe him. 

Dan. Imagination is a strong thing to hurt, all men 
doe finde, and why should it not then be strong also 
to help, when the parties mind is cheared, by beleeving 
fully that he receiveth ease ? 

M. B. But yet it is hard to shewe that ever anie 
such cure hath beene wrought. 

Dcm. It is not hard to shew, for that which men doe, 
it is presumed the divell can doe the like. And I have 


heard of a meiy companion that wrought such a cure. 
There was one in London (as report goeth), which was 
acquainted with Feats. Now this Feats had a blacke 
dogge, whome he called Bomelius. This partie after- 
ward had a conceit that Bomelius was a devill, and that 
hee felt him within him. He was in heavinesse, and 
made his moane to one of his acquaintance, who had a 
merie head, hee tolde him hee had a friend could remoove 
Bomelius. Hee bad him prepare a breakfast, and he 
would bring him. Then this was the cure : he made 
him be stripped naked and stand by a good fire, and 
though he were fatte ynough of himselfe, basted him 
all over with butter against the fire, and made him 
weare a sleeke stone next his skin under his beUie, and 
the man had present remedie, and gave him afterward 
greate thankes. 

M. B. I know men have many foolish imaginations : 
but though one imagination may drive out another, 
which is not the curing of any disease in deed, but of an 
imagination : yet it doth not followe, that where there 
is an apparant griefe, that a mans conceit can help to 
cure it. 

Dan. Yes, the conceit doth much, even where there 
is an apparant disease. A man feareth hee is bewitched, 
it troubleth aU the powers of his mind, and that dis- 
tempereth his bodie, maketh great alterations in it, and 
bringeth sundrie griefes. Now, when his mind is freed 
from such imaginations, his bodily griefe which grew 
from the same is eased. And a multitude of Satans 
cures are but such. 



M. B. Nay, tliei-e bee also evils which be apparant 
in the bodie, and bee cured, which come not of anie 
feare or imagination : how can these be cured by any 
conceit ? There is great reason that such griefes 
may bee cured indeede by quieting the minde, as did 
growe from the disturbance of the same. 

Dan. Yea, and that falleth out sometimes in griefes 
of the body, which doth not growe from imagination, 
but from some other passions. As I can give you an 
example, which is written and reported by a very reve- 
rend learned physitian. The cure was done by a lewde 
cosening knave in Germanic. A woman had bleare eies 
that were watery. The knave lodging there, promised 
for certaintie that hee would heale them : hee did hang 
a little writing about her necke, charging strictly that 
it should not be taken from thence, nor read, nor 
opened : for if any of these were done, she could have 
no helpe at all by it. The woman had such a confi- 
dence in the thing, and was so merrie and glad, that 
she left weeping (for her often weeping and teares had 
spoiled her eyes), and so by little and little, the moys- 
ture stayed, and her eyes were whole. It fell out that 
shee lost the writing, whereat she was in such griefe 
and sorrow e and weeping, that her eyes were sore 
againe. Another found the writing, opened it, and 
read it. It was written in the Germane tongue, to 
this effect, translated into English : — The divell pluck 
out thine eyes, and fill their holes with his dung. Was 
not this, thinke you, a proper salve for to cui'e her eyes ? 
If this medicine had taken effect, her eyes should not 


have bin healed, but plucked quite out. We may not 
think but that Satan hath mo cousening tricks then al 
men in the world, for men are but his schollers. 
Againe, where men faile, he can worke somewhat in the 
affections of the parties mindes. And you shalLheare 
them say, when any charme is used, you must beleeve 
it will helpe, or else it will do you no good at all. 
Thus, if it were well scene into, the greatest part of 
your innumerable cures come to bee meere cousonages. 
M. B. Well, let all this be true as you have sayd : 
yet there be many things wherein the divcls doe helpe. 
What say you to the boy which healed within few dales 
after he had scratched the witch, whereas his sores 
were most grievous before, and could not be cured ? 
What say you to that which they doe, when butter will 
not come, or when drink will not worke in the fat ? 
What say you to the burning of some live thing, as 
hogge or henne, and the harme ceassing ? And, finally, 
what say you to the helping of them where the divell 
is, and doth torment their bodies ? 

Dan. All these are answered in few words, that 
where he hath power to hurt either man or beast, drink 
or butter, he helpeth only by giving place, and ceasing 
to hurt, which, as I shewed you before, he doth most 
willingly, to bring to pass that men may seeke to him, 
and become even very witches. If a man be vexed 
and tormented by a divel, and men seeke by fasting and 
praier to cast him foorth, even instantly intreating the 
Lord, then he goetli out with much adoe, and unwil- 
lingly, as ovei'come and expelled by the power of God. 


But when he hurteth, as you say he did the butchers 
Sonne, and they seeke to him, and will follow his pre- 
scriptions, as to draw bloud of the witch, he goeth out 
willingly, I meane he ceaseth from hurting the bodie : 
for he goeth not out indeede, but rather goeth further 
in, and seateth himselfe deeper in the soule. And so is 
it in all the rest. How gladly will he cease to hurt the 
hennes, so that to please him, a henne may be burnt 
alive ? his helping is no more but a ceasing from doing 
harme, if he had power given him to hurt. 

Smn. This is a strange thing, if it be so. There 
be thousands in the land deceived. The woman at 
R. H. by report hath some weeke fourtie come unto her, 
and many of them not of the meaner sort. But I doe 
but hinder, I pray you goe forward. 

Dan. The divell can deceive thousand thousands, 
and even the wisest of this world : for when they will 
not bee taught of God, but despise his doctrine, then are 
they justly given over to be the disciples of the divell. 

M. B. If there be such deceit in all these things, 
and that the witches do not kill nor hurt, but the divell 
craftily seemeth to kill and to hurt when the diseases 
be natural, and maketh the witch beleeve that hee hath 
done all at her request Or where God hath given 
him power, he stirreth her up to send him, as if either 
he could not, or would not meddle, unles he had been 
sent. Seeing all lieth upon Satan, it should seeme, 
there is no reason that witches should be put to death ; 
but the Scripture doth command that they should be 
put to death. 


Dan. The holy Scriptures doe command that witches 
should be put to death : therein you say right : but if 
you did take it, that the word of God commaundetli they 
shall not be suffered to live, because they kiU men and 
beasts, or because they send their spirits which possesse 
men, and torment their bodies, you are much deceived. 
For you shal never finde, of all that have been tormented 
and plagued by evill spirits, that the Holie Ghost 
layeth it upon the witches. The causes why they 
should be put to death are, that they have famili- 
aritie with divels, which are the blasphemous enemies 
of God : and that they seduce the people into errour, to 
runne after divels, and divelish practises, and that they 
have such wicked mindes. Although they never mind 
to kill or to hurt any, but to doe them good, as they 
imagine ; yet if they deale with divels they ought to dye 
for it. 

M. B. Then you take it, that these cunning men 
and women, unto whom so many runne for helpe, which 
are thought to do very much good, and no hurt at all, 
ought to be rooted out, and destroyed. Let us know 
what Scripture there is for it. 

Dan. Yea, of all other they ought to dye, because 
they doe the greatest harme. Other witches that have 
spirits are thought to doe harme, because the divell at 
the appointment of God doth harme, and he beareth in 
hand hee doth it at the request of the witch : but these 
that seeme to doe good, doe harme indeed, and that 
many waies, as every one that light in him may easily 
see. And for tlie Scriptures which shew that tliey 


ought to dye, reade first in the 22 chapter of Exodus, 
verse 18, and there it is is said. Thou shalt not suffer 
a tcitch to live. 

M. B. That place we take to be meant of those 
witches which send theii* spirits to do harme : the other 
be not called witches. 

Dan. It is that witch that is there commanded to bee 
put to death, that is called Mecasshephah : such were 
they and so called, which before Pharaoh did withstand 
Moses, and made in shew rods turned into serpents. 
So that in one kinde the Lord doth include all such as 
A^orke by the diveU. For there be divers other sorts 
named in Deut. xviii., and they be all called an abomina- 
tion to the Lord : and no abomination is to bee suflPered 
to remaine among the Lords people. Also in the same 
place, when bee saith, Let there not be found in thee any 
such or such, as he there reckoneth them up : it is 
not alone to will that none should practise such things, 
but also that they should bee rooted out. 

M. B. I must needes agree unto that which the 
word of God doth set downe. But this is the hardest 
matter of all, how they shall be convicted. 

Dan. Why doe you take it to bee the hai'dest matter, 
how a witch shall be convicted ? how is a theef or a 
murtherer convicted but by proofe ? If there be vehe- 
ment suspition, and the partie upon examination con- 
fesse the fact, that is a sufficient proofe. If the partie 
doe denie, and two or three of credit doe testifie upon 
their knowledge with a solemne oath, that he is guiltie 
of the fact, that is also a sufficient proofe. And touch- 


ing this, God commanded by Moses, that none should 
dye, unlesse the matter were prooved against them by 
two witnesses at the least. (Deutronom. xix., vers. 15.) 

31. B. I graunt, if the partie doe denie, and 
especially, if the matter touch life, that there ought, by 
the word of God, to be due proofe by two witnesses at 
the least. This may be for murtherers, this may be for 
theeves : but for witches I see not how. They deale so 
secretly with their spirits, that very seldome they can 
be convinced by flat testimonies of men, as to say 
directly they have heard or seen them send their spirits. 
And againe, it is a rare thing to have a witch confesse. 
For it is generally thought the divel hath such power 
over them, that he will not suffer them to confesse. 

Dan. then, I perceive why you account it the 
hardest matter of all to convict a witch, if both testi- 
mony and confession doe faile ; but what would you 
have further ? 

M. B. I have been of this opinion, that if there were 
any likelihood, and suspition, and common fame, that it 
was even proofe enough, and the best deede that could 
be done was for to hang them up, and so ridde the 
countrey of them. 

Dan. Then you thought that their spirits were 
hanged with them, and so the countrie being rid of the 
witches and their spirits, mens bodies and their cattell 
should bee safe. 

M. B. I had a little more wit then to thinke so : but 
in truth it was but a little more. For I thought if al the 
witches were hanged, that then their spirits should not 


have any to hire them, nor to send them to hurt either 
man or beast : but I see mine owne follie, and that onely 
God giveth the power unto the divells to afflict and trie 
the godly, and to vexe, torment, and plague the wicked, 
and that they shall do this though al the witches in the 
world were hanged. I know they neede none to 
cherish them, or to set them a worke. 

Dan. But did you not feare, if all suspected should 
bee hanged, then some guiltles persons might be put to 
death : as you see many that have been executed as 
witches, have taken it upon their death that they were 

M. B. I will tell you my thought touching that 
poynt, which was this. The witches raise tempestes, 
and hurt corne and fruites upon the trees, the witches 
bring the pestilence among men, and murraine among 
cattell : the witches send their spirits and make men 
lame, kill their children and their cattell : their spirits 
cannot bee taken heede of, nor kept out with doores 
and wals, as theeves and murtherers, but come in when 
they be sent, and doe so many harmes : for this cause 
I thought it a marveilous good worke to put all sus- 
pected to death, though some of them were innocent, 
that so sure work might bee made to have not one left. 

Dan. Did you not thinke it a fearfuU thing to shead 
innocent bloud ? 

M. B. Yea, but I thought it much better that some 
should bee put to death wrongfully, then to leave any 
one witch, which might kill and destroy many. 

Dan. Then I perceive that this was the reason 


which did pei'swade you that it was very good to put 
all to death that were suspected, (although it might fall 
out that some of them were innocent), to avoyde 
greater inconvenience, and that is, if some few witches 
should escape, which might plague and kill many. 
Better a few should be put wrongfully to death, then 
many should be tormented and killed, or lamed by the 
divels. But are you still of that mind ? 

M. B. No, verily. For you have put me in minde 
that the wicked spirits receive their power to plague 
both men and beasts only from God. They seeke 
about, they watch when and where hee will give them 
leave to touch ; where God will trie the faith and pa- 
tience of the just by him, as he did in Job, he sendetli 
him, if he will be sent by a witch, it is but under a 
colour, shee giveth him not the power, hee would touch 
though she were not. Wliere God wil strike and 
plague the wicked by him, he giveth him leave, it is not 
the anger of the witch that bringeth it, but their owne 
wickednes, whereby they have provoked God to dis- 
pleasure, and so give this enemy power over them. 

Dan. Then so long as these two things stand, that God 
by Satan will afflict in some sort and trie his children 
(as you alleage hee did Job), and that hee will use him 
as his executioner, to plague and torment the wicked, 
as he sent an evill spirite to vex king Saule : so long the 
harmes done by wicked spirites shall not cease, although 
all the witches and conjurers in the worlde were hanged 
up. Looke then to the causes, if wee will remoove 
the effects. As if thou feare God, and Satan afflict 


thee, stand fast in faith and patience, and waite upon 
God for thy deliverance. If thou endure temptation, 
thou art blessed, and shalt be crowned. (Jam. i, ver. 12). 
If thy sinnes have provoked God, and the enemie doth 
touch thy bodie or thy goods, fall downe and humble 
thy selfe with fasting and prayer, intreate the Lord to 
turne away his displeasure : looke not upon the witch, 
lay not the cause where it is not, seeke not helpe at the 
hands of devils, be not a disciple of witches, to commit 
thinges abhominable, by polluting the name of God, and 
honouring Satan, nor thirst not after the bloud which is 
innocent, as it falleth out in many. 

M. B. I do assent unto al this : and surely it is a 
great fault to shead innocent blood. 

Dan. We may learne in the holie Scrij^tures, that 
the sheading of innocent blood is a verie horrible thing 
in the eies of Almightie God : and a very grievous thing 
it is to have a land polluted with innocent blood : and 
that is one speciall cause why Satan dealeth by witches : 
for he laboureth to wrap in many guiltlesse persons 
upon suspitions, hee suggesteth by his helping witches, 
that there be many hurting watches in all townes and 
villages, that so he may set the multitude in a rage, and 
to suspect upon every likelihood that hee can devise or 
make shew of. And thus whole juries must become 
guiltie of innocent bloud, by condemning as guiltie, and 
that upon their solemne oath, such as be suspected upon 
vaine surmises, and imaginations and illusions, rising 
from blindnes and infidelitie, and feare of Satan which 
is in the ignorant sort. 



M. B. If you take it that this is one craft of Satan, 
to bring many to be guiltie of innocent bloud, and even 
upon their oathes, which is horrible, what would you 
have the judges and juries to doe, when any are 
arraigned of suspition to be witches ? 

Dan. What would I have them doe ? I would wish 
them to bee most warie and circumspect that they bee 
not guiltie of innocent bloud. And that is, to con- 
demne none but upon sure ground, and infallible proofe, 
because presumptions shall not warrant or excuse them 
before God, if guiltlesse bloud be shed. 

31. B. It falleth out sometimes when a theef is ar- 
raigned, or a murtherer, that direct evidence faileth, 
and yet such circumstances are brought, as doe even 
enforce the jurie in their conscience to finde them guiltie. 
It seemeth that this holdeth chiefly about witches, be- 
cause their dealing is close and secret, and it is also 
thought that the diveU hath so great power over them, 
that he wiU not suffer them to confesse. 

Dan. You bring two reasons to proove that in con- 
victing witches, likelihoods and presumptions ought to 
be of force more then about theeves or murtherers. 
The first, because their dealing is secret : the other, be- 
cause the divell will not let them confesse. Indeede 
men imagining that witches doe worke strange mis- 
chiefes, burne in desire to have them hanged, as hoping 
then to be free, and then upon such perswasions as you 
mention, they suppose it is a verie good worke to put 
to death all which are suspected. But, touching 
theeves and murtherers, let men take heede how they 


(leale upon presumptions, unles they be very strong : for 
we see that juries sometimes doe conderane such as be 
guiltlesse, which is an hai-d thing, especially being upon 
their oath. And in witches, above all other, the proofes 
had need to be strong, because there is greater sleight of 
Satan to pursue the guiltles unto death, than in the 
other. Here is special! care and wisdome to be used. 
And so Likewise for their confessing, Satan doth gaine 
more by their confession than by their deniall, and 
therefore rather bewrayeth them himselfe, and forceth 
them to confession, oftner than unto deniall. 

31. B. These things are beyond my reach, I cannot 
conceive of them. I pray you open it so that I may 
perceive your meaning, and see some ground of reason 
for that which you shall afiirme. 

Dan. Then is it requisite to stand upon them more 
at large. And let us begin with the latter. 

M. B. If you goe first to the latter, then shew some 
reason or experience that Satan bewrayeth the witches, 
anddraweth them to confesse, and to disclose themselves, 
rather then to conceale and hide their doings. I can 
teU-you this before hand, that the common opinion is 
otherwise, which seemeth to be grounded both upon 
reason and experience. 

Dan. I know the common opinion is as you say : but 
I do much marveile at it, seeing reason and experience 
doe prove the contrarie, as I will shew. As first, 
touching reason, you will graunt that the divels deal- 
ing altogether by sleight and subtilties, do that which 
doth most further their purposes and desires. 


M. B. That is the verie reason why the divell would 
by no meanes have the witches bewrayed, as it is 
thought, because he would lurke secretly to doe mis- 

Dan. Indeed it were a good reason to prove that 
part, if Satan received his power from the witch, or 
could doe nothing but by her sending, or needed to bee 
harboured by her, or had no minde to meddle, but as it 
were hired to satisfie her wrath. But seeing all these 
be absurd, and he useth the witch and conjurer but 
under a colour to bring in further evils, it must needes 
followe, that the disclosing is fitter for his purpose than 
the keeping secret, for if they should be kept secrete : 
how should he make men think that he doth so many 
harmes at the request of the witch ? howe should he 
drawe so many to runne after devils, to seek help at 
their hands ? how should he procure so many to use 
wicked and blasphemous charms and sorceries, and in 
so horrible manner to abuse the blessed name of God, 
and his most sacred word ? Or how should he draw 
the people into manifold errours, and to thirst even in 
rage after innocent blood ? All these, and a number 
such like hee procureth and furthereth, by disclosing 

M. B. But how shall this reason be confirmed by 
experience ? No doubt in shew he is loathe to have 
his dame (as some speake) disclosed. 

Dan. You say well, that in shew he is loath to have 
the witch bewrayed : for indeede it is onely in shew, 
seeing he would make her and others also beleeve, even 


when he doth bewray her by one meanes or other, that 
it is sore against his liking. 

M. B. I pray you make that evident. 

Dan. When one feeleth himselfe plagued any way, 
and doeth take it to be by Satan, admit it be so : he 
goeth to a cunning man, and he sheweth him in a glasse 
or in a chrystall the shape of the witch. Who now be- 
wrayeth her ? 

31. B. That is the cunning mans spirite which be- 
wrayeth her, and not her spirit which she dealeth 

Dan. You are not sure of that : for it may bee the 
same devill that she dealeth withall, that resembleth 
her in the glasse : none can doe it better. 

M. B. I doe not thinke that hee departeth away 
from her. 

Dan. Yea, but you must remember, that she which 
dealeth with a spirit, dealeth not with a devill, but with 
devils : for manie doe joyn together. When one of them 
departeth, and carieth the matter to the cunning man, 
they do not all depart. But what if it be as you said, 
that som other spirits do bewray, doe you thinke he 
doeth it against the liking of the witches spirite ? Is 
Satan devided against Satan ? Will Satan bewray 
Satan to his hindrance ? Remember what our Saviour 
hath taught touching that. 

M. B. Then if it be so, doe you not take it a suffi- 
cient proofs against a witch, even for a jurie to finde 
guilty upon their oath, if a cunning man by his spirite 
do bewray anie. 


Dan. It is the most insufficient proofe that can be, 
foi' altliough he doe tell true in bewraying many, as 
their owne confessions do witnes, yet he doeth it of an 
evill purpose, he is a Iyer, and the father of lies, he de- 
sireth chiefly to accuse the innocent, that he may bring 
men to bee guilty of innocent blood, to make the peo- 
ple beleeve there be multitudes of witches, to set them 
a worke to learne charmes and sorceries, and chiefly, 
that they may be brought to seeke unto him, as the 
bewrayer even in pitie of such bad people. Now be- 
cause he craftily bewrayeth some, to get credite, shall 
mens verdict by oath, even unto bloud, be grounded 
upon his testimony ? If a divel shoidd come in unto a 
jurie, and say the partie about whom you enquire is a 
witch, shoukl they beleeve him, or wold they say, let 
him be sworne, and witnesse upon his oath ? If not, 
why should they beleeve that which he hath spoken to 
the cunning man ? 

M. B. Surely I am out of doubt hee doth all in 
craft unto a most bad purpose, and that no credit out 
to bee given unto his testimony, when it is voluntary. 
But what say you to his testimonie, when it is even 
charged and forced in the name and power of God to 
tell the trueth ? It seemeth then he would conceale, 
but cannot. 

Dan. The conjurer which supposeth that hee doeth 
bind by the name and power of God to tell him the 
trueth, is utterlie deluded. For he is not bound, but is 
glad that the most glorious name of God is so horriblie 


abused, and that he can drawe men into such a ^ulfe of 
all abhomination. 

M. B. Nay, I doe not meane the conjurer, but when 
such as be godlie go about to cast him foorth by 

Dan. This I take to bee your meaning, a man or a 
woman is possessed with a divell : put case it bee so in- 
deede (to distinguish them from so many counterfaits, 
as have bene), and men assemble together where the 
possessed is, and call upon God, and then charge Satan 
in the name of Christ, to tell how hee came there and 
who sent him. 

M. B. I meane so indeede. And some being possess- 
ed, the diveU being charged to tell who sent him, he 
hath confessed, that such a man did conjure him in thi- 
ther, or such a witch did send him. Shall not this be 
of force to convince ? 

Dan. When any is possessed by the fiend, mens 
compassion, their love and pity are to be shewed, even 
to helpe what they can in such a distresse. They ought 
with all instant suit to intreat the Lord to shew mercy, 
and to expell him. The doctrin of the holy Scrip- 
tures doth warrant this : but for men to talke and ques- 
tion with him, I see no warrant at all by Gods word, 
much lesse to commaund and adjure him to depart. He 
is the Lords executioner, he hath sent him ; wee may 
intreat the Lord to remoove him, but what authority 
have we to command him to depart, where God hath 
sent him ? 

31. B. Men have no authority, I grant, but they 


comnxand and adjure him in the name and power of 
the Lord for to depart. 

Dan. That I take ought not to be, for mark this 
comparison: the prince is displeased with a subject for 
some disloyaltie : an officer is sent from the prince to 
attach and imprison him : shall hee or any other chai'ge 
this officer in the princes name to let him alone, and 
not to meddle ? Is not their way only to pacifie the 
prince, and so the prince wil command the officer to 
cease? Ev^en so, where God sendeth Satan his execu- 
tioner, the only way is to intreat the Lord to be pacified, 
for then shall the tormentor no longer remaine. 

M. B. How doeth this which you speake agree with 
that which we read in the Acts of the Apostles, how 
Sainte Paule commaunded the divell to come out of a 
mayde at Philippos ? 

Dan. The holy apostles and others in the primitive 
Church, had an extraordinary power given them to 
caste foorth divels, and to heale diseases, and they did 
execute the same power by the direction and instinct 
of the Holy Ghost. We may not draw a patterne 
from that. 

M. B. We see that divels are sometimes expelled. 

Dan. They are when the Lord is intreated, otherwise 
they but seeme to be bound by adjuration and expelled. 
But how can it be prooved that the father of lies may 
be bound, and forced through charge and adjuration in 
the name and power of God to tell the truth ? And 
what warrant have wee to learne any trueth from his 
mouth ? As to say, wee command thee in the name of 

G 2 


God, that thou tel us who sent thee. "Who sent thee ? 
who sent thee ? Mother Joan, mother Joan, saith he. 
Also we command thee to tell us, who sent thee ? L. B. 
conjured me in hither (saith hee). Shall wee thinke he 
doeth this even compelled ? Or shall we ground upon 
it for certaine that he telleth no lie ? 

M. B. The devill in a partie possessed hath said, 
such a man conjured me in hither. The conjurer 
hath bene put to death for it, and hath confessed so 
much. The divell in another hath said, such a woman 
sent me : it hath likewise bin confessed by the woman. 

Dan. All this maketh for that which I affirme. 
The I<ord giveth him power to possesse a man He 
imder a colour will be sent by a conjurer, or by a witch : 
and the one thinketh the devill entreth at her intreaty : 
the other suj^poseth he doeth even bind him thereto, 
whereas he ruleth both their mindes, and setteth them 
a worke. Then doeth hee willingly bewray them, even 
for many subtell purposes : but chiefly that he may 
establish conjurations, witchcrafts, and charmes, that 
hee may be sought unto, that he may set the people a 
worke in their calamities to be troubled about witches 
and conjurers, as though they could plague, and never 
looke to God, and that bewraying some witches and 
conjurers, hee may winne credite, and bee beleeved, 
even when he accuseth falslie, that he may bring inno- 
cent blood upon the land. Let all men take heed how 
upon their oath they give a verdict, especially touching 
life, upon his word, howsoever he seeme to be forced 
thereunto : al is most deepe craft and subtilty in him. 


Sam. I pray you give me leave to speake a little. 
You say the devil willinglie bewrayetli Avitches and 
conjurers, and that for many subtill purposes. I have 
heard of divers things done of late which seeme quite 
contrarie, and that he taketh it grievously vs'lien they 
doe confesse and bewray matters. 

Dan. Hee will seeme to take it in evill part, but 
let us heare the matters, and you shall see plainely that 
hee juggleth and maketh shewe of that which is 
contrary to his practise. 

Sam. Well, I have heard very credibly, that a 
woman of late, suspected another woman to be a witch, 
and that she had hurt her some way. She procured a 
gentleman to send for the partie suspected, and charg- 
ing her in his presence, she left her to the gentleman, 
who taking her aside, and walking alone with her, 
began to admonish and perswade her to renounce the 
divell, and to forsake such wicked waies. "VYliile he 
was thus perswading, and she denying stilly that she 
was any such woman, suddenly there appeared some 
distance from them, a weasill or lobsterre looking even 
upon them. Looke (said the gentleman) yonder same 
is thy spirit. Ah, master (said she) that is a vermine, 
there be many of them every where. Well, as they 
went towai'ds it, it was vanished out of sight : by and 
by it appeared againe, and looked upon them. Surely 
(said the gentleman) it is thy spirit : but she still denied, 
and with that her mouth was drawne awrie. Then hee 
pressed her further, and she confessed all. She con- 
fessed she had hurt and killed by sending her spirit. 


The gentleman being no justice, let her goe home, and 
did minde to open the matter unto some justice. When 
she was come home, another witch meeteth her, and 
saith : Ah thou beast, what hast thou done ? thou hast 
bewrayed us all. What remedie now (said she) : what 
remedy ? said the other, send thy spirit and touch him : 
she sent her spirit, and of a suddaine the gentleman 
had as it were a flash of fire about him : he lifted up his 
hart to God, and felt no hurt. The spirit returneth, 
and tolde he coulde not hurt him, because he had faith : 
what then, said the other witch, hath he nothing that 
thou maist touch? he hath a childe, said the other. 
Send thy spirit, said she, and touch the child : she sent 
her spirit, the childe was in great paine and died. 
The witches were hanged and confessed. 

Dmi. What is the chiefe thing which you alleadge 
this for ? 

Sam. To shew how unwilling the divell was that 
the witch should confesse and bewray things. No 
doubt it should seeme, that when the gentleman was 
talking with her, he appeared to call her away, for feare 
least she should confesse : and when she would not come 
away, he drew her mouth awry : and when she had con- 
fessed, the divell complained unto the other witch, and 
made her chide her. 

Dan. The thing is as cleere as may be, that he 
willinglie bewrayed them : and will you imagine the 
contrarie ? Why did he appeare in a likenesse, but 
even to enforce her for to confesse, both by abashing, and 
giving the gentleman evident notice, especially, when 


he drew her mouth awrie ? And wliy did he set on 
the other witch to moove her that had confessed to send 
her spirit, but that he would have the matter more 
open, and bring them both to light ? 

Sam. What should moove him to bewray the witches ? 
what could he gaine by it ? 

Dan. Nay, what almost doth he not gaine by it ? Now 
all the countrie rings of the matter. As if the witches 
set on their spirits to lame and to kill : and that they doe 
not meddle, but sent by them. He did know what 
power he had from God to afflict any, he will deale by 
witches : hee maketh others afraide of them, that so 
they may accuse them. He findeth meanes to have all 
disclosed. Hee mooveth the witches to send him 
against the gentleman : hee knoweth what he can doe : 
he returneth and saith there is faith. As though 
God did not give him power sometimes to afflict the 
faithfull ? Or as if he could touch all that have no faith ? 
If he could, the greatest part of the world should be 
destroied by him. For they be veiy few in the world 
in comparison which have the true faith. Then must 
he be sent to the child that hath no faith : doth not the 
faith of the parents holde Gods protection over their 
infants as over themselves ? Here is Satans craft : either 
hee did know by things breeding in the bodie of the 
child that it would at such time faU sicke and die : and 
he would be taken to be the killer of the child, to beare 
in hand that he hath such power and will doe when hee 
is requested. Or els he had power given hi)n of God, 
and would bring it about this way. If hee did strike 


the child, do you imagine he doth it at her pleasure ? 
Or doe you thinke he would never have thought of any 
such thing, but moved by her. Doe not all the armies 
of divels goe about continually, seeking whom they 
may devour ? Do they not waite where God will give 
them power to strike ? Shal we still be so simple as to 
thinke that women neede to hire or to intreat them to 
doe harme. Looke unto God, for those wicked spirits 
play all parts in the play, and delude both the witches 
and others. 

Sam. I will teU you another thing which was done 
of late. A woman being suspected to be a witch, and 
to have done some hurt among the catteU, was examined, 
and confessed indeed, that she had a spirit which did 
abide in a hollow tree, where there was an hole, out of 
which hee spake unto her. And ever when she was 
offended with any, she went to that tree, and sent him 
to kill their cattell. She was perswaded to confesse 
her fault openly, and to promise that she would utterly 
forsake such ungodly waies : after she had made this 
open confession, the spirit came unto her being alone. 
Ah, said he, thou hast confessed and bewrayed all, I 
could teeme it to rend thee in peeces : with that she 
was afraid, and wound away, and got her into companie. 
Within some few weekes after, she fell out greatly 
into anger against one man. Towards the tree she 
goeth, and before she came at it. Ah, said the sjiirit, 
wherefore commest thou ? who hath angred thee ? Such 
a man, said the witch. And what wouldest thou have 
me doe ? said the spirit. Hee hath (saith she) two horses 


going yonder, touch them, or one of them. Well, I 
think even that night one of the horses died, and the 
other was little better. Indeed they recovered that one 
again which was not dead, but in very evill case. 
Here me thinketh it is plaine : he was angric that she 
had bewrayed all. And yet when she came to the tree, 
he let goe all displeasure and went readily. 

Dan. Doe you thinke all is plaine here ? Lideede 
here is that plaine dealing which divels doe use. First, 
doe you thinke Satan lodgeth in an hollow tree ? Is hee 
become so lazie and idle ? hath he left off to be as a 
roaring lion, seeking whom he may devour ? hath he 
put off the bloodie and cruell nature of the firie di-agon, 
so that hee mindeth no harme, but when an angrie 
woman intreate him to goe kill a cow or a horse ? Is 
he become so doting with age, that men shall espie 
his craft : yea, be found craftier then he is ? Alas, may 
there not be deep subtiltie in these things ? 

Sam. Doe you thinke there is nothing but subtiltie 
in these things ? 

Dan. Doe I thinke there is nothing but subtiltie ? 
TeU me what you thinke. What other end can there 
be but subtiltie ? 

Sam. He may have this purpose (as I thinke the 
divels studie nothing els) to doe harme. 

Dan. I doe not denie that : for all his craft tendeth 
unto harme. But what harme meane you ? 

Sam. You see here he killed mens cattell. 

Dan. It may be he did : but how know you that ? 

Sam. You sec he went at her request and killed one 
horse, and almost killed the other. 


Dan. I would be loth to adventure my hand upon 
that : for who told you that he killed the one, and almost 
killed the other ? 

Sam. The witch her selfe hath confessed the whole 

Dan. "\Ylio told the witch so ? 

Sam. Her spirit told her that he did it at her 

Dan. He is a credible person, and kind he was unto 
her as it seemeth. 

Sam. Nay, but we see all things fell out according 
as she confessed. 

Dan. How doe you meane ? 

Sam. Why, she confessed her fault, the spirit was 
angrie with her ; afterward she fel out with that man, 
and upon this his horse died ; she confessed she sent 
the spirit, how could all things fall out so fit ? 

Dan. The spirit when she came towards the tree, 
asked her, wherefore commest thou ? who hath angred 

Sam. He did so. 

Dan. And doe you imagine that the divell did lie 
there, and knew nothing untiU she came and told him ? 

Sam. Why needed he to aske her if he did know ? 

Dan. Because he is subtiU : for hee wrought in her 
heart, and kindled her Avrath, and procured the faUing 
out betweene her and that man : hee did know either 
that the horses at that time had some what in them 
which would bring death, or els that the Lord had 
given him power for to strike them : he moved and 


wrought in her heart to have her come againe to the 
tree : he seemed to be angrie that she had confessed be- 
fore, but was not, but sought to have things knowne. 
If he had not knowne that the horse should dye, either 
by some natural! cause, which would then breake foorth, 
or by some power given to him, he would not at this 
time have mooved her heart to goe to the tree. And 
if her wrath had without his suggestion caried her so 
farre, hee could quickly have turned her : for great is 
the efficacie of Satan s working in the hearts of such. 

Sam. But I marked one thing which you said before, 
as that it might bee that God giveth sometimes power 
to the divell, even at the sending of the witch. 

Dan. I say that God in justice giveth power unto 
Satan to delude, because men refuse to love his trueth : 
but that maketh not that the divell obtaineth any power 
to hurt because the witch sendeth, but the fault is in 
men, the sinnes of the people give power to the divell : 
for God is offended, and sendeth (as S. Paul saith) strong 
delusion. But have you any moe examples to proove 
that the divell is not willing to have witches bewrayed ? 

Sam. I have heard of many such like, but you say 
all is but craft, and that he would have men thinke 
hee doth all harmes that are done, 

Dan. The divell would have men beeleeve that hee 
doth all, if he could bring it about : and therefore it is 
for his advantage if he doe hurt, to have it not kept 
secret, but openly to be made knowne. 

M. B. What say you then unto this : a witch is. ap- 
prehended upon vehement suspition, and caried before 


a justice : he handleth the matter in such sort that she 
confesseth, as I heard of one not long since : her con- 
fession was to this eiFect : She had two spirits, one like 
a weasill, the other like a mouse. These, she said, did 
many things for her. Now, she accused a woman 
about ten or twelve miles off, whom (it may be) she 
did not know, and yet could name, and not onely that, 
but said the woman had, as it were, a little bigge in her 
mouth, where the spirit did sucke bloud. 

Dan. It is a most easie thing for the divell to tell 
witches, that such a man or such a woman is a witch, 
and hath this or that secret mark upon them. And 
within these few yeares hee hath by witches and cun- 
ning men, accused such as were very religious and 
godly. Men must beware that they proceed not upon 
his testimony : he is not to be medled withall, nor any 
medling which he useth, is to be taken in good part, 
seeing he doth all in deepe subtilties. 

M. B. I doe take it, that the testimonie of the 
divell ought not of itselfe to have any force with a 
jurie, unles it can be prooved by some other firme 
proofes. But what say you unto this : a witch is con- 
demned, and telleth at the gallows not only what she 
hath done, but also of whom she first had her spirit. 
She doth this in repentance, and even readie to depart 
out of the world. It is to bee presumed that she will 
not in this case lie, nor accuse falsly. Let it be some 
woman in another towne, whom she saith, brought 
her the spirit. This woman is also suspected by 
some of her neighbours, apprehended and brought to 


judgement, and stifly denieth that she is any witch, or 
that she ever delivered any spirit unto the other 
which accused her. Now here is the question: Is 
not the testimonie of the woman upon her death, a 
sufficient warrant for a jurie to find this woman guiltie ? 
Here they have now the testimonie not of the divell to 
proceede by, but of a woman, and though not upon her 
oath, yet upon her death, which is no lesse. 

Dati. This testimonie may seeme to be sufficient 
even to warrant a jurie to finde guiltie, though it touch 
life : but if we looke well into it, we shall see it is not. 

M. B. It may be you take it to be infirme, because 
it is the testimonie but of one. 

Dan. Nay, not onely in respect that it is the testi- 
monie but of one, but that it is the testimonie of such 
a one. 

M. B. I put the case of such an one as doth shew 
repentance, who though she had been bad, yet now may 
bee beleeved. 

Dan. I doe not meane in that respect, as to say she 
was a witch, and therefore not to be credited : but if 
she repent never so much, yet her testimonie in this is 
weake, because she may be utterly deceived, and think 
she teUeth the truth, when it was nothing so, but she 
utterly deluded. 

31. B. Doe you meane, that he may make the other 
woman think e, that such a woman delivered her the 
spirit, and never so much matter ? 

Dan. Yea, that is my meaning. 

M. B. It is farre beyond my reach to see liow thtxt 
can be. 


Dan. You must consider that the divell doth many 
waies delude witches, and make them beleeve things 
which are nothing so. In G rmany and other coun- 
tries, the divels have so deluded the witches, as to 
make them beleeve that they raise tempests of light- 
nings and thunders. For the divels do know when 
these things be comming, tempests of winds, and thun- 
ders, and faine would they make the blinde woi'ld 
beleeve that those great works of God, be not Gods 
but his : and that is the cause why he coveteth to 
appeare in them. These divels make the witches be- 
leeve, that at their request they kill both men and 
beasts, and many waies afflict, when as many of the 
things fal out naturally, which they would seeme to doe, 
and the rest in which they have power given to worke, 
they stirre up the witch but under a colour for to send 
them. These divels make the witches in some places 
beleeve, that they are turned into the likenesse of 
wolves, that they rend and teare sheepe, that they meet 
together and banquet, that sometimes they flie or ride 
in the ayre, which things indeede ai'r nothing so, but 
they strongly delude the fantasies of the witches. Even 
so the divell can delude a poore woman with the like- 
nesse of another woman delivering a mouse or a cat 
unto her, by appearing in such a likenes. Or he can set 
a strong fantasie in the minde that is oppressed with 
melancholic, that such or such a matter was, whic.i. 
indeed was never so. Men must be wise in these 
causes, or els may they soone be circumvented by the 
crafts of Satan and drawne into great sinne. 


M. B. If it be thus, then how should a jurie con- 
demne by their verdict any witch ? For she hath not 
killed, nor the devill at /ler request, but maketh her 
beleeve he did it at her request. 

Dan. A witch by the word of God ought to die the 
death, not because she killeth men, for that she cannot 
(unless it be those witches which kill by poyson, which 
either they receive from the divell, or hee teacheth 
them to maJ^e) but because she dealeth with divels. 
And so if a jui'ie doe finde proofe that she hath dealt 
with divels, they may and ought to finde them guiltie 
of witchcraft. 

M. B. If they finde them guiltie to have dealt with 
divels, and cannot say they have murdered men, the 
law doth not put them to death. 

Dati. It were to be wished that the law were more 
perfect in that respect, even to cut off" all such abho- 
minations. These cunning men and women which 
deale with spirites and charmes seeming to doe good, 
and draw the people into manifold impieties, with all 
other which ha-ve familiarity with divels, or use con- 
jurations, ought to bee rooted out, that others might 
see and feare. 

M. B. You will not have the testimony of devils to 
be of any credit with a jury, what say you then unto 
men, there be some which die, and tal<;e it upon their 
fQeath, that they are bewitched, and will say precisely 
such or such have done it. For that is in the other 
point touching likelihoods. 

Dan. They are bewitched indeed, for the devill 


doth delude their minds : for you shall finde them able 
to render no reason but onelie this, in their conscience 
the partie is naught and they are out of doubt it is so. 
M. B. That may bee as you say in some, but I have 
knowne a woman my selfe which many have counted 
to be a witch, and many things have fallen out where 
she hath taken displeasure. Do you not thinke that is 
a firm proofe ? She denieth, but the things which fall 
out doe manifest her to be naught. 

Dan. You must shew the things, and thereby it 
will appear. 

M. B. She fell out, or els at the least seemed to be 
displeased with one, and he had an hogge died sud- 
dainlie. Another thought she was displeased with 
him, and his horse fell sicke. And a third could not sit 
upon his stoole at worke. And within nine or ten 
yeares space divers others. One saw the divell bigger 
than a cat with great eies. An other was haunted 
with a spirite. An other brewing, the drinke would 
not worke in the fatte. An other sawe a thing in her 
house as big as lambe, playing in the window. An 
other in her gi'ievous torment saw the woman stand by 
her all the night, whom she suspected to bewitch hei-, 
and divers such like, which were too long to recken up. 
If she were not a witch, how should all these fall out 
so fit? 

Dan. I have shewed alreadie, that where Satan hath 
a witch to deale by, hee bringeth it about, that in all 
such things as he hath power given him of God, he 
will seeme to do nothing but requested and sent by the 


witcli. In those things which fall out in sicknesses, 
lamenes, and death, upon naturall causes, he worketh in 
such sort, as that he maketh the witch beleeve she 
doeth them. And this he coveteth to have breake 
forth by hir confession. Now, where he hath no witch 
to deale by, he gaineth exceedingly, if he can worke in 
the minds of any a strong suspition of any man or 
woman. For if it bee once begun, he pursueth it with 
all his power and cunning. If one be visited with 
grievous torment of sicknes, and be so ignorant, and 
voyde of the faith in Gods providence, that he imagine 
the divell doeth it at the sending by a witch, the divell 
will delude him, and make him beleeve that the witch 
standeth by him. The man or woman suspected cannot 
come there : who then worketh that illusion but 
Satan ? Another is affraide of the divell to be sent 
unto him, by that partie whom he suspecteth to be a 
witch : and thus through want of faith in God, giveth 
the devill the more power over him, either to hurt or 
to appeare unto him. For Sathan haunteth all men 
continually, seeking all occasions, and needeth not to 
be sent by man or woman. They be exceeding blind 
which will reason thus : an evill spirit came and ap- 
peared unto me, after I had angred such a woman, 
therefore she sent him. Satan, if he have poAver to 
doe harme, or knowe where somewhat will follow, is 
he not cunning to make the partie wliich shall receive 
the harme, to fall out with some that he may suspect, 
and so the harme may seeme to come from that pai'tie ? 
Againe, in feare, in the dai'ke, men take some little cat 



or dog to be an uglie devill. As not long since a 
rugged water spaniell having a chaine, came to a mans 
doore that had a saut bitch, and some espied him in 
the darke, and said it was a thing as bigge as a colt, 
and had eyes as great as saucers. Hereupon some 
came to charge to him, and did charge him in the name 
of the Father, the Sonne, and the Holy Ghost, to tell 
what he was. The dogge at the last told them, for he 
spake in his language, and said, bowgh, and thereby 
they did know what he was. K hee doe know where 
harmes doe follow upon natural! causes in men or 
beasts, hee laboui-eth either to make them offended, and 
to fall out with the partie that is suspected, or at the 
least to perswade them of such displeasure conceived, 
that the harms may seeme to come from the same. If 
he do torment indeede, having power to possesse the 
bodie, hee will not sticke to lie, and to say such a 
woman sent him. 

M. B. And doth it not fall out sometimes, that as 
hee saith such a woman sent him, so the woman upon 
examination confesseth so much. 

Dan. Yea, but I speak where he hath no witch to 
deale by, but pursueth the innocent with suspition upon 
suspition, that men may bee guiltie of innocent blood. 
Hee telleth the truth sometimes, to the end he may be 
credited when he doth lie. For let no man be so 
simple as to thinke, that he will ever tell truth but for 
some wicked purpose. 

M. B. Yet this of all the rest seemeth most strange 
unto me, how so many things should fall out, as it 


seemeth, after the displeasure of a suspected person, 
and some of them such as apparantly are done by 
Sathan, as in drinke not working, or in creanie, when 
butter will not come, and yet the partie suspected is 
not a witch. 

Dan. Oh sir, the sleights of Satan in compassing 
such matters bee marvellous. I know it is taken (as 
they say) to bee dead sure that the partie is a witch, if 
sundrie such shewes of matters doe concurre. But 
how easie a thing is it for craftie divels to compasse 
such matters ? 

M. B. Then you doe not thinke that common fame 
is sufficient to warrant the conscience of the juror, to 
condemne any. 

Dan. Experience doth teach how headie much 
people are in judging men or women to bee witches 
upon every surmise. And the power imagined to be 
in witches, which breedeth a feare in many, causeth 
them to be credulous. Many goe so farre, that if they 
can intice children to accuse their parents, they thinke 
it a good worke. 

M. B. You say the testimonie of the divell is not to 
bee tal?en, although it be manifest that he doth many 
times tell the truth, because when he speaketli the 
truth, he doth it of a bad purpose. And you hold it 
the testimonie of the divell, not onely wliich he speaketh 
when any charge him, but also which the cunning men 
and women give, in as much as they can say nothing 
but upon his word. Moreover, unles I mistake 3'ou, 
the testimony of a witch in many things at her death 

II 2 


is not (as you say) any other then the testimonie of the 
divell, because the divell hath deceived her, and made 
her beleeve things which were nothing so. Besides al 
this, you wil have likelihoods and suspitions to be of no 
waight, nor common fame and opinion to move the 
conscience of a jurie, because Sathan is exceeding sub- 
till in all these. Then how shall a jurie finde a witch? 
Wliat proofes will you have ? 

Dan. Men are upon their oath to deale, and it doth 
touch life, if they doe finde any guiltie of witchcraft. 
This is a most waightie matter, whereupon it followeth, 
that there must be either due proofe by sufficient wit- 
nesses, or els the confession of the witch. For if the 
testimony be such as may be false, as all that commeth 
from divels is to be suspected : or if it be but upon 
rumoui's, and likelihoods, in which there may be ex- 
ceeding sleights of Sathan, as for the most part there 
be: how can that jurie answere before God, which upon 
their oath are not sure, but that so proceeding they 
may condemne the innocent as often it commeth to 

M. B. You mistake one point, for the finding of a 
witch guilty by a jury doeth not in all causes touch 

Dan. I am not deceived, for where the jurie having 
but likelihoods doth find a man or a woman guilty but 
for killing a beast, it casteth them into prison, setteth 
them upon the pillorie, and not only diffameth them for 
ever, but also if suspition follow againe and arraign- 
ment, it is death ; you see then how neere a way they 


have made unto blood. But if it toncli not blood, but 
the party escape with the imprisonment and pillory, 
and never againe fall into suspition, how grievous an 
infamie is it, to have been condemned by j ury to be a 
witch ? I speake it where it is onely upon suspition, 
or such testimonie as is onelie from Satan, and the 
partie may be cleere. 

M. B. It falleth out sometimes that upon suspition 
and common fame they hitte right, and the partie 
which would not confesse any witchery upon examina- 
tion, and arraignment, being condemned doth con- 
fesse it. 

Dan. Let it be graunted that the jury upon Satans 
testimony, or suspitions and common fame, sometimes 
liitteth right, which yet I feare is very seldome, that is 
no warrant before God for men that are sworne, for 
are they sworne to indict upon likelihoods, or upon 
knowledge in the which upon sound testimony or con- 
fession they shall finde ? If the party be a witch which 
is suspected, and yet no proofe, the jury doeth more 
rightly in acquitting, than in condemning, for what 
warrant have they upon their oath to goe by gesse, or 
to find that which they know not ? 

M. B. I doe take it men oftend grievously, if upon 
unsufficient proofe they condemne the innocent, and 
especially, because they are solemnly sworne : but if 
they hit right, though it be only by conjectures and 
likelihoods, I cannot see how they should therein 
offend : they condemne not the innocent, they doe the 
party no wrong. 


Dan. I doe not say they are to bee charged with any 
innocent blood, or wrong to the partie : but I aske what 
warrant they have before God upon oath to touch 
blood by suspitions ? Adnait one be arraigned upon 
felony, the likelihoods are great that he is guiltie of the 
same, but yet it may be hee is cleere. What is a jurie 
nowe to do ? Are they to venture upon the life of a 
man by their oath by suspitions. Let it be he is one 
that God knoweth to bee guiltie, but no man can dis- 
close the same, and therefore they cleare him, doe they 
commit anie offence? Ai'e they bound to find that 
which they cannot know ? "What innocent person then 
may not be condemned. 

Savi. I pray you give me leflve a little. I do not 
well conceive this matter about finding out and con- 
demning of witches. It is somwhat strange unto me 
which you speak : I have my selfe sundry times beene 
of the jurie when witches have beene arraigned, we 
have found them guilty upon common fame, upon 
likelihoods, and upon such testimonie as you disallow. 
They have indeed taken it upon their deaths that they 
were innocent, but that never made me to doubt but 
that they were witches : for it is sayde, the devill hath 
such power over them, that he will not suffer them to 

Dan. What should moove you to thinke that the 
devill will not have them to confesse ? you see some 
doe confesse when they be examined, and when they 
be executed : the devill hath power over the most 
desperat theeves and murtherers ? 


Sam. Yea, but he careth not so much tliough the 
theeves and the murtherers doe confesse, it malceth not 
so much against him, as when witches bewray all. 

D n. Wliat, doe you take it hee is loath to be dif- 
famed or hardly thought ofl'? Otherwise what should 
it make against him when witches confesse ? It is 
some step to repentance when theeves and murtherers 
acknowledge their sinnes, and if he can hinder them, 
or holde them desperate from confessing, he will. It is 
apparant that hee coveteth to have witches to confesse, 
it maketh so much for him. He would have men judge 
that there bee an hundred folde more witches then 
there be. He discloseth by his cunning men and 
women, and otherwise. He coveteth greatly to have 
it thought that hee doth all, in tempests, in straunge 
plagues and diseases which light upon man or beast. 
And for this cause hee maketh the witch beleeve and 
confesse more then all, that is, that at her request he 
did that which he never did nor could doe : unlesse we 
will denie the sovcraigntie and providence of God 
over all. 

Sam, If Satan gaine so much by disclosing them, 
what sliould be the reason that men are generally per- 
swaded, that he coveteth to have the things kept 
secret, and so will not let the witch confesse. 

Dan. It ariseth from false perswasions, and from a 
false feare that witches doe so many harmes, and that 
at their sending and request the spirits worke all. If 
Sathan be so kind and serviceable to the witch, how is 
it that he doth not fetch her some money ? for hee 


knoM'eth where it is lost, or where it lieth ia mens 
houses. Hee telleth the witch he can make a man 
lame. Hee saith hee can kill an horse. Yea, at some- 
time he will say he can and will (if she will have it so) 
kill a man. As if it were in his power to doe many 
great things, and will not but requested. Let us see 
if all the divels can fetch one penny out of a mans 
house whose horse or cow they say they have killed. 
The conjurer, saith he, can conjure him into a man, or 
out of a man: let him conjure him but into a mans 
chest if he can, to fetch somewhat from thence. If the 
divels cannot doe these things, then be assured that 
either they make but a shew of killing and laming, as 
they do in the most of such harmes, or else where they 
do hurt, it is upon speciall leave from God, and not from 
the witches pleasure. And to what purpose then 
should all such jugglings and shewes serve, if they 
should be kept close and not confessed. 

Sam. Yet for my better satisfaction give me leave 
without offence to lay open some particulars which I 
have seen. I was of a jurie not many yeares past, 
when there was an old woman arrained for a witch. 
There came in eight or ten which gave evidence 
against her. I doe not remember every particular; but 
the chiefe, for some things were of small value. One 
woman came in and testified uppon her oath, that her 
husband upon his death-bed, took it upon his death, 
that he was bewitched, for he pined a long time. And 
hee sayd further, hee was sure that woman had be- 
witched him. He tooke her to be naught, and thought 


she was angry with him, because she would have bor- 
rowed five shillings of him, and he denied to lend it her. 
The woman tooke her oath also, that she thought in 
her conscience that the old woman was a witch, and 
that she killed her husband. There came in a man 
that halted, he tolde a shrewde tale. I once, sayd he, 
had both my legges sound. This old woman and I fell 
out and did chide. She sayd she would be even with 
me. Within three dales after I had such a paine in 
my knee that I could not stand. And ever since I goe 
haulting of it, and now and then feele some paine. 
There came in another, a little fellow that was very 
earnest, me thinkes I see him yet. lie tooke his oath 
directly that she was a witch : I did once anger her 
(sayd he) but I did repent me : for I looked somewhat 
Avould follow. And the next night I saw the ugliest 
sight that ever I saw : I awaked suddenly out of my 
sleepe, and there was me thought a great face, as bigge 
as they use to set up in the signe of the Saracens head, 
looked full in my face. I was scarce mine owne man 
two dayes after. Another came in, a woman, and her 
child dyed with grievous paine, and she tooke her oath, 
that in her conscience she killed her child. Then 
followed a man, and he sayd hee could not tell, but he 
thought she was once angry with him because she came 
to begge a few pot-hearbcs, and he denied her : and 
presently after he heard a thing as he thought to 
whisper in his eare, thou shalt be bewitched. The 
next day he bad such a paine in his backe, that he 
could not sit upright : he said hee sent to a cunning 


woman, she tolde hee was bewitched, and by a woman 
that came for pot-hearbes. But she said he should 
recour of it, and so he said hee did within some tenne 
daies. Then came in two or three grave honest men, 
which testified that she was by common fame accounted 
a witch. Wee found her guiltie, for what could we 
doe lesse, she was condemned and executed : and upon 
the ladder she made her prayer, and took it upon her 
death she was innocent and free from all such dealings. 
Do you think we did not well ? 

Dan. Nay, what thinke you ? Are you sure she 
was a witch ? May it not be she was innocent, and 
you upon your oathes shed innocent blood ? 

Satn. If she were innocent what could we doe lesse? 
we went according to the evidence of such as were 
sworne, they swoi'e that they in their conscience tooke 
her to bee a witch, and that she did those things. 

Dan. If other take their oath that in their conscience 
they think so, is that sufficient to warrant me upon 
mine oath to say it is so ? 

Sam. Nay, but you see what matters they brought, 
which perswaded them to thinke so. 

Dan. flight not both you and they be deceived in 
your thinking, or may you upon matters which may 
induce you to thinke so, present uppon your oath that 
you know it is so ? 

Sam. If witnesses come in and sweare falsely, the 
jury proceeding according, their testimony is cleere 
from blame, for they goe but by testimonie of men 


Dan. If witnesses doe sweare directly tliat in their 
knowledge a matter was so or so, and sweare falsely, 
the jurie is cleere which proceedeth accoi'ding to theii' 
evidence : unlesse the j urie do perceive that their oth 
cannot be true. But what is that to make the testi- 
monie sufficient where men doe but thinke, and can 
shew no necessarie reason to ground their thought 
upon ? As let us see in al these which one could 
proove that she must needes be a witch. One saith 
her husband tooke it upon his death that she killed him, 
because hee would not lend her five shillings : does this 
prove she bewitched him ? Can the divell kill a man 
at his pleasure, to gratifie the witch ? Is it not rather 
to be judged he dyed of som pining sicknesse growing 
from an evill constitution of bodie, which the divel did 
know, and would set him at some variance with one old 
woman or other, that so it might breed suspition of 
witchcraft ? 

Sam. You see there were some things which could 
not be done but by the divell. 

Dan. Indeed the great face which the man thought 
he saw, was the illusion of the divell. But is this a 
good proofe, the divel appeareth to a man after he hath 
displeased a woman, therefore she sent him? Doth 
not Sathan haunt all men continually, and would if he 
could get leave from God terrifie them with such illu- 
sions ? when men are aifraid and have strong imagina- 
tions. What reason did the woman shew which toke 
it upon her conscience that the old woman killed Iier 
childe, to proove that it was so ? If shee thought so 


in her conscience, and tenne thousand more with her 
upon bai'c imagination, was that a warrant for you to 
sweare solemnly that it was so ? As for the testimonie 
of the cunning woman that he was bewitched which 
had the paine in his backe, upon the deniall of pot- 
hearbes, it was the testimonie but of the divell, as I 
shewed before. And what is common fame grounded 
upon imaginations ? 

Sam. Then you thinke we did amisse, doe you ? 

Dan. I would not upon mine oath doe such a thing 
for to gaine a kingdome. 

Sam. It may be she was a witch, although she tooke 
it upon her death that she was not. 

Dan. It is rather to be thought she was not a witch : 
for what should make her denie it upon her death ? 
The divell had accused her to be a witch, for no direct 
testimony against her but his. 

Sam. You say it was the divell that told by the 
cunning woman that she was a witch. 

Dan. And doe you thinke it was any other but 
Satan ? 

Sam. I did not at that time thinke it was the divell : 
but now I see it could be none other. 

Dan. Then be wiser hereafter, and sorie for that 
which you have done. 

Sam. Indeed I have cause to be grieved if she were 
not a witch. 

Dan. If she were a witch your warrant was small : 
but she being no witch, you have taken away both her 
life, and covered her with infamie. 


Sam. I was of another jurie since, and there was a 
woman indicted for a witch, but not for killing any 
man or childe. There came in five or sixe against her : 
the first was an old woman, and she sayd she had 
displeased her, as shee thought, and within two or three 
nights after as she sate by her fire, there was a thing 
like a toad, or like some little crabbe fish which did 
creepe upon the harth, she tooke a beesome and swept 
it away, and suddenly her bodie was griped. Another 
fel out with her, as she said, and her hennes began 
to die up, untill she burnt one hen alive. A third 
man came in, and hee said she was once angrie with 
him, he had a dun cow which was tyed up in a house, 
for it was in winter, he feai'ed that some evill would 
follow, and for his life he could not come in where she 
was, but he must needs take up her tayle and kisse 
under it. Two or three other came in and said she 
was by common fame accounted a witch. Wee found 
her guiltie, and she was condemned to prison, and to 
the pillorie, but stood stiffe in it that she was no 

Dan. And are you sure she was one ? 

Sam. I thinke verily shee was one, although there 
bee many of her neighbors which thinke she is none : 
for how could those thinges followe so upon her anger? 
It seemeth they were all done by the d evill. 

Ban. Hee is cunning that can tell that : let it be that 
it was the devil which appeared to the old woman like 
a toad, or like a crabbe fish, and that he did gripe her 
bodie: doth it follow therefore of necessitie that the 


other woman sent him ? He can not tiirne him selfe 
into any lilcenesse unlesse God give him leave, as he 
doth in justice permit that so he may delude ignorant 
pei'sons. No witch can give him power to appeare unto 
any in a visible shape. He had this graunted him 
from God, and Satan by and by will set anger, and 
then appeare, that it might seeme it grew from that. 

Sam. "Wee see hee appeareth unto witches and 

Dan. Yea, but wee may not thinke hee can at his 
pleasure take a likenes for to appeare in. That he 
doth appeare unto witches and conjurers, it is granted 
in Gods wrath, to the ende he may strongly delude 
such wicked people as will not heare and obey the voyce 
of the Lord God. For the devils are chained up by 
Gods most mightie power and providence, and in all 
things so farre as he letteth foortli their chaine, so farre 
they proceede, one inch further they can not proceede. 
"Where men love darkenes more then light, hee hath 
leave given him to do many tliinges. Some he terrifi- 
eth with ugly shapes, some he intiseth with faire shewes: 
others he playeth withall in likenes of a weasell, or 
mouse, or some such small vermine. 

Sam. I thought Satan could appeare in what like- 
nesse he would, and to whom he would, if the witch 
sent him. 

Dan. Therein you were much deceived : for the 
sending by the witch can give him no power, and if 
hee had power, he would no doubt in all places appeare 
unto many as far and in such sort, as should best serve 


his turne. Therefore if he appeare unto any man, let 
him thinke, God hath given him leave to goe thus farre 
with mee, and let him call for faith to resist him, and 
for true wisedome that he may not be deceived nor 
deluded by him. 

Sam. But doth hee not appeare sometimes when the 
witches send him ? 

Dan. Wliere he findeth it is graunted unto him for 
to appeare, he mooveth witches to send him, if he have 
any todeale by: but if there be none, yet will he appeare, 
and deale so farre as he hath power given him. 

Sam. But what say you to the womans hens ? 

Dan. Wliat should one say to them when they be 

Sam. I meane doe you not thinke they were be- 
witched ? 

Ban. Christ saith, a sparrow cannot fall without the 
will of your heavenly Father: and is not a henne as good 
as a sparrow ? 

Sam, Nay, I am fully perswaded by that which you 
have sayd, that the divell cannot touch any thing to 
kill or to hurt it, but upon speciall leave from God. 
They can give him no power, she thinketh she setteth 
him on, and it is hee that setteth her on worke. Let 
these things be no more called in question : but was it 
not evident that the divell killed those hennes ? because 
after the burning of one henne the woman had no 
more that died. If Satan did it not, how could they 
cease dying for that ? You sayd that he, Avhere he hath 
power to hurt in such bodily harmes, is willing to cease, 


that such wickednesse may bee practised. And then 
if this hurt were done by the divell, is it not to bee 
thought that the woman was a witch, seeing it followed 
after she was angrie ? Let it be that Satan having power 
to do that he did, would be sent by the witch for a 
colour, and to make it evident did set anger between 
her and that other woman, to make men thinke that he 
would not deale, but intreated by her being angrie. 
And so we could doe no lesse but finde her a witch. 

Dan. These be weake foundations to set such a 
weightie building upon. For first it is not certaine 
that the divell killed those hens. Might it not be they 
had some infection which he did know would kill them, 
and he craftily bringeth the matter about, making two 
women fall out (which is the easiest matter of an 
hundred) even upon the dying of the hennes, that so it 
might seeme they were bewitched. But you say then, 
how could it bee that upon the burning of an henne, 
there dyed no more, if the divell did not kill them ? 
Nay how can you tell but that there should no more 
have dyed, although the live hen had not been burned? 
What if hee saw there should no more dye, and there- 
upon mooved the heart of that woman to use that 
witchcraft in burning a henne, that it might seeme 
that was a present remedie to drive away divels ? Or 
put case he had the power to kill the womans hens, 
either he is a weake killer, or els he goeth to his worke 
but lazily. He could kill a great heard of swine 
quickly when Christ gave him leave : could he not, if 
the woman had five thousand hens, have killed them 


all at oiice ? Why did the foole then but nibble, killing 
now one and then one, and so was scared away before 
he had killed all ? If he had power before the henne 
was burnt for to kil, why did hee not then when they 
went about to burne an henne kiU the rest ? It may be 
he did not know what they went about, he was laid 
soft in his pot of wooll : and comniing to kill another 
henne, he was met withall, he smelt the roastmeat, and 
was scared. 

Sam. Then you thinke he did not kill those hennes. 

Dan. What certaintie had you that hee did kill 
them? You found it upon your oath that he killed 
them, and that such a woman sent him and set him a 
worke, and yet it is an hundred to one hee never had 
power for to touch them. 

Sam. But what can you say to the other : the man 
which could not chuse but kisse under his coAves tayle ? 

Dan. I say he was farre in love with his cow. Let 
such men learne to know God, and to expell fantasies 
out of their mindes, that the devil may not have such 
power over them, for he worketh in the fantasies of 
mans mind, and the more strongly where they feare 
him, as it appeareth this man did. Satan did worke in 
this mans minde many foolish imaginations, and to 
make him beleeve he was bewitched he maketh him 
fall out with one that may bee suspected. And thus 
you jurie men take your oath and condemne many 
innocent persons because you beleeve the devill, and 
imagine that witches do that which they cannot do. 

31. B. I have heard of many that have beene con- 


demned for witches which have taken it upon their 
death that they were innocent. And sundiy of them 
have had farre weaker proofes brought against them 
then these that have bin mentioned. 

Da7i. Yea, that is it which I say, men do so little 
consider the high soveraignety and providence of God 
over all things: they ascribe so much to the power of the 
devill and to the anger of witches, and are in such 
feare of them, that the least shew that can be made by 
the sleights of Satan deceives them. The only way for 
men that will eschew the snares and subtilties of the 
devill and aU harmes by him, is this, even to heare the 
voyce of God, to be taught of him by his lively word 
which is full of pure light to discover and expel the 
darke mistes of Satan, in which he leadeth men out of 
the way : and to be armed with faith to resist him, as 
the holy Apostle S. Peter willeth, so such as doe for- 
sake this way are seduced into grosse errors and into 
many abominable sinnes, which carrie men to destruc- 
tion. I must now bidde you farewell. 

M. B. I could bee content to heare more in these 
matters, I see how fondly I have erred. But seeing 
you must be gone, I hope we shall meete here againe 
at some other time ; God keepe you ! 

Sam. I am bound to give you great thankes. And 
I pray you, when occasion serveth, that you come this 
way, let us see you at my house. 

M. B. I thought there had not been such subtill 
practises of the divell, nor so great sinnes as he leadeth 
men into. 


Sam. It is strange to see how many thousands are 
caried awry and deceived, yea many that are very wise 

M. B. The divell is too craftie for the wisest, un- 
lesse they have the light of Gods word. 

The unfe of Sam, Husband, yonder commeth the 
good wife R. 

Sam. I would she had come sooner. 

The good loife R. Ho, who is witliin, by your leave ? 

The xoife of Sam. I would you had come a little 
sooner, here was one even now that said you are a 

The good loife R. Was there one said I am a witch ? 
you doe but jest. 

The icife of Sam. Nay, I promise you hee was in 
good earnest. 

The good wife R. I a witcli ? I defie him that 
saith it, though he be a lord. I would all the witches 
in the land were hanged, and their spirits by them. 

M. B. Would not you be glad if their spirits were 
hanged up with them to have a gowne furred with some 
of their skinnes ? 

The good wife R. Out upon them, there were 
furre ! 

Sam. Wife, why diddest thou say that hee said the 
good wife R. is a witch ? he did not say so. 

The tvife of Sam. Husband, I did marke his words 
well enough, he said she is a witch. 

Sam. He doth not know her, and how could he say 
she is a witch ? 


The unfe of Sam. What though he did not know 
her ? did hee not say she played the witch that het the 
spit red hot, and thrust it into her creame, when the 
butter would not come ? 

Sam. Indeede, wife, thou saist true, he said that was 
a thing taught by the divell, as also the burning of an 
henne, or of an hogge alive, and all such like devices. 

The good wife R. Is that witchcraft ? Some Scrip- 
ture man hath tolde you so. Did the divell teach it ? 
Nay, the good woman at R. H. taught it my husband : 
she doth more good in one yeere then all these Scripture 
men will doe so long as they live. 

M. B. Who doe you thinke taught it the cunning 
v/oman at R. H. ? 

The good loife R. It is a gift which God hath given 
her. I thinke the Holy Spirit of God doth teach her, 

M. B. You doe not think then that the divell doth 
teach her. 

The good wife R. How should I thinke that the 
divell doth teach her ? Did you ever heare that the 
devill did teach any good thing ? 

M. B. Doe you know that was a good thing ? 

The good wife R. Was it not a good thing to drive 
the evill spirit out of my creame ? 

M. B. Do you thinke the divell was afraid of your spit ? 

The good tcife R. I know he was driven away, and 
we have been rid of him ever since. 

M. B. Can a spit hurt him ? 

The good wife R. It doth hurt him, or it hurteth 
the witch : one of them I am sure : for he commeth no 


more. Either she can get him come no more, because 
it hurteth him : or els she will let him come no more, 
because it hurteth her. 

M. B. It is certaine that spirits cannot be hurt but 
with spirituall weapons : therefore your spit cannot fray 
nor hurt the divell. And how can it hurt the witch, 
you did not thinke she was in your creame, did you ? 

The good xoife R. Some thinke she is there, and 
therefore when they thrust in the spit they say : If 
thou beest here have at thine eye ! 

M. B. K she were in your creame, your butter was 
not very cleanly. 

The good unfe R. You are merrily disposed, M. B., 
I know you are of my mind, though you put these 
questions to me. For I am sure none hath counselled 
more to goe to the cunning folke then you. 

M. B. I was of your minde, but I am not now, 
for I see how foolish I was. I am sorie that ever I 
offended so grievously as to counsaile any for to seeke 
unto divels. 

The good wife R. Why, M. B., who hath schooled 
you to day ? I am sure you were of another mind no 
longer agone then yesterday. 

The wife of Scan. Truly, good wife R., I thinke 
my husband is turned also : here hath been one reason- 
ing with them three or foure houres. 

The good wife R. Is your husband turned to ? I 
would you might lose all your hens one after anothei-, 
and then I would she would set her spirit upon your 
ducks and your geese, and leave you not one alive. 
Will you come to defend witches ? 


M. B. "We doe not defend witches. 

The good loife R. Yes, yes, there be too many that 
take their part; I would they might witch some of them 
even into hell, to teach others to defend them. And 
you, M. B., I would your nagge might hault a little one 
of these daies : see whether you would not be glad to 
seeke helpe. 

M. B. I would seeke helpe, I would carrie him to 
the smith to search if he were not pricked or graveld. 

The good ivife R. Tush, you laugh : if you were 
plagued as some are, you would not make so light 
account of it. 

M. B. You thinke the divell can kill mens cattell, 
and lame both man and beast at his pleasure : you 
thinke if the witch intreate him and send him he wiU 
goe, and if she will not have him go, he will not med- 
dle. And you thinke when he doth come, you can 
drive him away with an hot sj)itte, or with burning a 
live henne or a pigge. 

The good wife R. Never tell me I thinke so, for 
you your selfe have thought so : and let them say what 
they can, all the Scripture men in the world shall never 
perswade me otherwise. 

M. B. I doe wonder, not so much at your ignorance 
as at this, that I was ever of the same minde that you 
are, and could not see mine owne follie. 

The good wife R. Follie ? how wise you are become 
of a sudden ? I know that their spirits lie lurking, for 
they foster them: and when any bodie hath angred them, 
then they call them foorth and send them. And looke 


what they bid them do, or hire them to do, that shall 
be done : as when she is angrie, the spirit wiU aske her 
what shall I doe ? Such a man hath misused me, saith 
she, goe kill his cow ; by and by he goeth and doth it. 
Go kill such a womans hens ; downe goe they. And 
some of them are not content to do these lesser harmes, 
but they will say, goe make such a man lame, kill him, 
or kill his child. Then are they readie and will doe 
any thing : and I thinke they be happie that can learne 
to drive them away. 

31. B. If I should reason with you out of the worde 
of God, you should see that al this is false which you 
say. The divell cannot kill nor hurt any thing, no not 
so much as a poore henne. If he had power, who can 
escape him ? Would he tarrie to be sent or intreated by 
a woman ? he is a stirrer up unto al harmes and 

The good loife R. What tell you me of Gods word ? 
Doth not Gods word say there bee witches, and doe 
not you thinke God doth suffer bad people ? Are you a 
turne coate ? Fare you well, I will no longer talke with 

M. B. She is wilfull indeede. I will leave you also. 

Sam. I thanke you for your good companie. 



LOS angelIs, cau"fSrn ; VoJT^II"*' 





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